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IB-LE STUDIES 

A Home and -^ 

Sunday School Cyclopedia 

FORMING 

A USEFUL COMBINATION OF BIBLE HELPS 

EMBRACING A CAPTIVATING NARRATIVE OF THRILLING SCENES 
AND EVENTS IN THE OLD AND NEW TESTAMENTS 

ALSO 

THE GOSPEL STORY IN VERSE 

AND THE 

Authorized Analysis of the Books of the Bible 

WITH 

Four Thousand Questions and Answers 
Explaining Bible Difficulties 

PRINTED IN CONVENIENT FORM FOR MARGINAL NOTES, THE WHOLE BEAUTIFULLY 

WRITTEN AND ILLUSTRATED FOR PERSONS OF ALL AGES, ESPECIALLY 

THE YOUNG PEOPLE IN OUR HOMES, SUNDAY SCHOOLS, 

SOCIETES OF CHRISTIAN WORKERS, ETC. 

by HENRY DAVENPORT NORTHROP, D.D. 

Author of " Bible Talks," Life of Rev. Charles H. Spurgeon, Etc. 



Embellished with more than 250 Superb Engrauings 



NATIONAL PUBLISHING CO., 

239, 241 AND 243 AMERICAN ST., 
PHILADELPHIA, PA. 



•£ 



,<b 



^5 



<\?s 



Entered according to Act of Congress, in the year 1S9S, by 

J. R. JONES, 

In the Office of the Librarian of Congress, at Washington, D. C. 

All Rights Reserved. 



J39 



SPECIAL NOTICE. 



In the preparation of this very attractive volume, the Bible 
narrative has been closely followed, using largely the exact 
language of the Holy Scriptures. In no instance has the 
Cleaning of the sacred writers been departed from, in making 
explanations in simple language wherever required. The work 
which is entirely free from sectarian bias will be found especially 
valuable to parents and others desiring to instruct the young 
in the truths of religion. 

The Publishers 




'** of Co? : 



£.t> 

1896, 



^ ^ cr # G3AI303«S31dO0OAU 



PREFACE. 



THE BEAUTIFUL STORIES of the Bible never lose their charm. They are 
always new, captivating and soul-stirring. The young read them with eager 
delight, yet no greater than that of the old. The great French writer, Victor 
Hugo, said the narratives of the Bible were for every mansion and cottage, and 
one of our greatest American statesmen said that unless the lessons they teach are learned 
by the masses of the people there is no future for the Nation. 

The young are in the springtime of life, and it is easy to plant in their hearts the noblest 
truths and principles. They are the hope of our country, and our new and attractive works, 
beautifully illustrated, ought to be put into the hands of every one of them. It will be 
handled with ever-growing interest, read over and over again, and the thrilling truths and 
beautiful lessons it contains will never be forgotten. 

This volume is very comprehensive, beginning with Genesis and ending with Revelation. 
The first pages are fragrant with Eden's floral bowers, and the last pages sparkle with the 
waters of the River of Life. The fascinating story of one event follows that of another until 
the whole Bible history is told in language choice and plain, and suited to every age. 

Let the story of Joseph in Egypt be read by every fireside. He was truthful, diligent ; 
noble, and he dared to do right. Everywhere the Bible Story teaches the weightiest lessons. 
Majestic Moses is seen as the great leader and lawgiver of the Hebrew nation. He is 
pictured in his little life boat, at the burning ^ush, and on stormy Sinai, " whose rolling 
thunders jar the world." 

That great captain, Joshua, passes the River Jordan with his valiant host, and soon we 
hear the shout of victory. Gideon with his little army; Jephthah performing his rash vow; 
Samson vanquishing the lion and carving the gates of Gaza; and Ruth gleaning in the 
fields of Boaz — the story of each is fully told. Then comes the charming account of the 
little boy Samuel who gave sign in childhood of what the man would be. The life of that 
strange monarch, King Saul, was full of startling incidents and ended in a tragedy. David, 
the Shepherd Boy, next appears upon the scene. 

Solomon is depicted in his dazzling glory ; the Temple rises in grandeur and beauty 
before our eyes, and then comes that strange man of the desert, the Prophet Elijah, who 
boldly rebuked public corruption. One after another the Hebrew Kings and the thrilling 
events associated with their names are fully described. Every reader is delighted with the 
graphic stories of the Jewish Captivity ; of heroic Daniel in Babylon ; of that young 
patriot, Nehemiah ; of Queen Esther, saving her people. 

How eagerly the world reads the Charming Story of Bethlehem — the story of the 
angelic choir ; of the wondering shepherds who heard the heavenly anthem of Peace and 
Good-will ; of the Holy Child laid in the humble manger; of the burning Star that lighted 



iv PREFACE. 

the Wise Men of the East to the feet of the infant Prophet, Priest and King ; and the thrill- 
ing incidents connected with His early life. As He grew up His hands were browned with 
honest toil, and He was a King without the crown or purple. 

In simple yet vivid language the captivating story is continued, and the interest grcws 
at every step as the striking scenes are unfolded — such as the Expulsion of the Money- 
changers from the Temple ; the beautiful discourse to the woman of Samaria ; the delivery 
of the famous Sermon on the Mount, containing the grandest truths ever spoken; the 
stilling of the storm-tossed Sea of Galilee and the Rescue of Peter from a watery grave; 
the calling of the hardy fishermen to throw the Gospel Net and catch the kingdoms of the 
world ; and those noble deeds of love and mercy that gave healing to the sick, sight to the 
blind, hope to the desponding and life to the dying. 

How simple are the New Testament Parables, yet how sublime are their thoughts and 
beautiful their lessons. It has been well said that they are " Jewels in Words." 

The Closing Scenes in the Life of Christ depict the most startling tragedy known in 
history. In graphic pen-pictures the scenes of the Crucifixion are portrayed, and these are 
followed by the rending of the tomb and the sublime ascension. It would not be possible 
for human pen to depict more vividly those majestic events, ac once awful and fascinating, 
which form the closing part of Christ's life upon earth. 

Then follows by a full account of the Lives of the Apostles. The graphic story 
embraces the brilliant career of the Apostle Paul, his stripes and persecutions ; his perils 
and sufferings, his thrilling shipwreck and last days at Rome. 

The author of this delightful volume has followed closely the Bible narrative, using 
largely the exact language of the Holy Scriptures. In no instance has he departed from 
the meaning of the Sacred writers, yet making explanations in simple language where /er 
needed. The work will be found especially valuable to Parents and others desiring to 
instruct the young in the Truths of Religion. 

Special attention is called to the Vast Gallery of Superb Illustrations which this great 
work contains. These are new, and are the masterpieces of the world's most famous 
artists. The Emblematic Engravings teach the most striking truths of the Bible in a manner 
not likely to be forgotten. 



CONTENTS. 



CHAPTER I. 

The Story of the Creation. 

PAGE 

The Story of the Creation — What was Made on 
Each Da} — Adam and Eve in the Garden of 
Eden — The Serpent Beguiles Eve — Cherubim 
and a Flaming Sword — Cain Kills his Brother 
Abel— A Mark Set Upon Cain 17 

CHAPTER II. 
The Story of the Flood. 

The Story of the Flood— The World Grown 
Very Wicked — Noah Commanded to Build an 
Ark for the Saving of His Family — Every 
Living Thing on the Dry Land Destroyed — 
Noah Leaves the Ark and Offers Sacrifice — - 
The Tower of Babel — Confusion of Tongues 
and Scattering of the People 25 

CHAPTER III. 
The Story of Abraham. 

The Story of Abraham — Destruction of Sodom 
and Story of Lot — Hagar and Ishmael Sent 
Away — Abraham Offering up Isaac — Journey 
of Abraham's Servant — Isaac and Rebekah — 
Isaac Obtains a Wife from a far Country . . 33 

CHAPTER IV. 
The Story of Esau and Jacob. 

The Story of Esau and Jacob — Birthright Sold 
for a Mess of Pottage — Two Kids from the 
Flock — Jacob Obtains the Blessing of Isaac — 
Dream of the Ladder and Angels — Jacob 
Visits Laban— Leah and Rachel — Serving 
Fourteen Years to Obtain Rachel for a Wife — 
Happy Meeting of Jacob and Esau .... 49 

CHAPTER V. 

The Story of Ta=tt« 

The Stoty of Joseph — a Boy m a Pit — Sold 
Away into Egypt — The Coat Dyed with 
Blood — Telling the Meaning of Dreams — 



Wearing the King's Ring — Famine in ail 
Lands — Joseph's Brethren in Egypt- -Jacob 
and Benjamin • • • 9t 

CHAPTER VI. 
Joseph and his Brethren in Egypi 

Joseph and his Brethren in Egypt — The Feast 
in the Palace — Story of Benjamin — The Cu;- 
in the Sack — The Plea of Judah — Joseph 
Mak^s Himself Known to his Brethren - 
Jacob's Journey to Egypt — A Home in a Fa-- 
Country — The Blessing of Joseph's Two Son- 
-Jacob's Death and Burial — Last Days oj 
Joseph 7* 

CHAPTER VII. 

The Story of Moses. 

The Story of Moses— The Little Lifeboat- 
Adopted Child of Pharoah's Daughter— Cruel 
Treatment of the Israelites in Egypt— Mosei 
Slays an Egyptian — At the Burning Bush — 
Aaron's Rod Becomes a Serpent — The Tet 
Plagues — The First-born of the Egyptians 
Slain — Feast of the Passover — Tbp Hebrew? 
Pass Through the E.ed Sea — Pharaoh and his 
Host Drowned — The Song of Triumph . . "jg 

CHAPTER VIII. 

From the Red Sea to Sinai. 

From the Red Sea to Sinai— The Bitter Watsi* 
Made Sweet — Bread from Heaven — A Flo**. 
of Quails — Water from the Rock in Horeb — 
Battle with the Amalekites— The Ten Com- 
mandments Spoken from Sinai — Story of the 
Tabernacle and its Services — The Scapegoat 
Sent into the Wilderness . . . - . io? 

CHAPTER IX. 
Wanderings in thf Wilderness. 

The Golden Calf — Moses Angry and Breaks th« 
Tables of the Law— The Glory of Mount 

V 



%n 



CONTENTS. 



Sinai — Numbering the People — The Pillar of 
Fire — The Israelites Murmur — Punishment by 
Fire — A Strong Wind Brings Quails for Food — 
Spies Sent to the Promised Land — The Brazen 
Serpent — Story of Balaam and Balak — Death 
of Moses — The People Mourn Thirty Days . 

CHAPTER X. 



119 



The Story of Joshua. 

Story of Joshua — Arrival of the Israelites at 
Jordan — Crossing the River — Rahab and the 
Spies— Capture of Jericho — Battle at the City 
of Ai— Achan Stoned for Theft— Men in Old 
Clothes — A Furious Hailstorm — Joshua's 
Great Victory — The People Choose "Whom 
they will Serve 135 

CHAPTER XI. 
The Story of Gideon. 

The King of Moab Slain — Deborah Judges tfoe 
People — The Host of Sisera Scattered — 
Gideon and the Angel — Choosing an Army — 
Three Hundred Warriors — Trumpets and 
Pitchers — A Great Victory — Gideon's Wicked 
Sou — Capture of a City — Abimelech Killed 
by a Young Man 152 

CHAPTER XII. 
The Story of Samson. 

Jephthah and his Daughter — An Angel Comes 
to Manoah — Birth of Samson — The Slain Lion 
— Honey from a Strange Source — A Hard 
Riddle to Guess — Jackals in the Corn — 
Samson Breaks his Bonds — The Giant Loses 
his Strength — The Cunning Trick of Delilah — ■ 
Pillars of the Temple Fall — Death of Samson 166 

CHAPTER XIII. 
The Story of Ruth. 

A Famine at Bethlehem — Naomi Returns from 
Moab — Ruth Cleaves to her Mother-in-law — 
Gleaners in the Harvest Field — Ruth at the 
Feet of Boaz — The Shoe Given to a Neighbor 
—Ruth Becomes the Wife of Boaz . . . .174 

CHAPTER XIV. 
The Story of Samuel. 

The Story of Samuel — Hannah's Prayer — The 
Boy Hears a Voice Calling Him — Sudden 



) 



PAliJ- 

Death of EH— Trouble with the Philistines— 
The Ark Carried Away — A Great Victory — 
Samuel Sets up a Stone — The Israelites Want 
a King 181 

CHAPTER XV. 
The Story of Saul. 

Story of Saul— A Vial of Oil— Saul is Made 
King — Israel's Army — War with Amalek — The 
King's Disobedience — The Torn Mantle — An 
Evil Spirit — The Shepherd Boy and his Harp — 
David is Pursued — Saul and the Witch of 
Endor— The Last Battle— Death of Saul— 
What Was Done with the King's Body . . .191 



CHAPTER XVI. 
The Story of David. 

The Story of David — Anointed by the Piophet — 
The Sling that Slew a Giant— The Enemy 
Routed- -Saul's Anger Against David — Jona- 
than's Friendship — The Wanderer — Saul 
Spared by David — Abigail Sends a Present 
and Becomes David's Wife — What Happened 
at Ziklag — Startling News from the Field of 
Fettle 2t» 



CHAPTER XVII. 
The Reign of David. 

The Reign of David — W;.. with the Philistines — 
The Ark Brought to Jerusalem — David and 
Uriah — Nathan's Rebuke — Parable of the Ewe 
Lam1 - The Dead Child— Rebellion of Absa- 
lom—David's Flight— A Great Battle— Death 
of Absalom — David's Grief— A Kk- and a 
Stab — Terrible Pestilence — David Yields his 
Throne to Solomon aaj 



CHAPTER XVIII. 
The Story of Solomon. 

The Story of Solomon — David's Choice of a 
King — The Anointing — Building the Temple 
— The Ark Placed in the Holy of Holies — 
The Dedication of the Lord's House — Solomon . 
Punishes Wrong-Doers — Dispute About a 
Child — Visit from the Queen of Sheba — A 
Magnificent Throne — Horses and Chariots — 
Sin of Idolatry — Solomon's Proverbs — The 
Fool and Wise Man — The Virtuous Woman . 238 



CONTENTS. 



v« 



CHAPTER XIX. 
The Story of Elijah. 

PAGE 

The Story of Elijah— Fed by Ravens— The 
Widow's Cruse of Oil and Barrel of Meal — 
Story of the Dead Child— The Prophet on 
Carmel — Rain in Answer to Prayer — Under 
the Juniper Tree — Elijah on Mount Horeb — 
Naboth and his Vineyard — The Arrow that 
Smote Ahab — Ahaziah Comes to the Trone — 
Jehu Anointed King — Death of Jezebel — Elijah 
Taken up into Heaven 257 

CHAPTER XX. 

The Story of Elisha. 

The Story of Elisha— Salt in the Water— War 
Against Moat) — The Prophet's Chamber — The 
Woman of Shunem — Restoring a Dead Child 
— A Terrible Famine — Vessels of Oil — Iron 
Made to Swim — Story of Naaman — Sin of 
Gehazi — A Young Man's Vision — Stoning of 
the High-Priest — What Happened in Syria — 
Elisha's Last Words and Death — The Syrians 
Defeated— Parable of the Thistle and Cedar . 273 

CHAPTER XXI. 
Two Prophets and a King. 

Two Prophets and a King — Jonah Sent to Nine- 
veh—A Prophet Cast into the Sea— The Great 
Fish— A Good King in Judah — The Temple 
Purified — A Royal Feast— The Sickness of 
Hezekiah — Babylon and Assyria — Message 
from the Assyrian King — Isaiah Gives Cour- 
age to the Jews — A Wonderful Vision . . . 287 

CHAPTER XXII. 
The Story of Daniel. 

The Story of Daniel — Captivity of the Jews — 
Three Hebrew Youths — The King's Great 
Image — The Fiery Furnace — Handwriting on 
the Wall — Weighed and Found Wanting — 
Daniel's Enemies — In the Den of Lions — A 
Remarkable Vision 298 

CHAPTER XXIII. 
Return from the Captivity. 

Return from the Captivity — Rebuilding the 
Temple — King Darius — Ezra Arrives at Jeru- 
salem — Too Much Wickedness— Wives Taken 
from the Heathen— Arrival of Nehemiah — 



PAQS 

The Walls Rebuilt— The Enemy Thwarted— 
Ezra Reads the Law — Story of Queen Esther 
— A Great Feast — Queen Vashti — The Jews in 
Danger — Haman's Wicked Plot — Esther 
Saves Her People — Haman Hanged .... 311 

CHAPTER XXIV. 
The Story of Job.. 

The Story of Job — Sons, Daughters and Great 
Possessions — Satan Among the Sons of God — 
Messengers Bring Startling News — Job 
Afflicted with Boils — A Visit from Three 
Friends — Job's Grievous Complaint — Better 
Days at Last — Presents and Congratulations — 
Increase of Riches 331 

CHAPTER XXV. 
The Story of Bethlehem. 

The Story of Bethlehem — A Roman Emperor — 
Zacharias in the Temple — An Angel Brings a 
Message — Birth of John Foretold — An Angel 
Appears to Mary — Elisabeth Visits Her Cousin 
— The Child Named John — Joseph and Mary 
at Bethlehem— Birth of the Child Jesus— The 
Angels and Shepherds — Scene in the Temple 
— Happy Old Simeon — Good News for the 
World — The Anthem of Peace 339 

CHAPTER XXVI. 
What Followed the Baptism. 

Story of John the Baptist — Jesus on the Banks 
of the Jordan — The Temptation in the Wilder- 
ness — The Fishermen Become Disciples — The 
Miracle in Cana of Galilee — Wine from Water 
— Jesus in Jerusalem — Buyers and Sellers 
Driven from the Temple — Words of Jesus not 
Understood — The Man Who Came by Night — 
Discourse to Nicodemus 357 

CHAPTER XXVII. 
Jesus Returns to Galilee. 

The People of Samaria — The Woman at Jacob's 
Well — The Water of Life — In the Synagogue 
at Nazareth — Hatred of the Jews — Healing the 
Son of a Nobleman — Casting Out a Devil — 
Wonderful Cures — Jesus Calls Peter and An- 
drew — Discourses Upon the Law and Provi- 
dence — A Lesson from Birds and Flowers — 
House Built on the Rock — A Leper Healed— 
The Widow's Son Raised to Life 367 



Vlll 



CONTENTS. 



CHAPTER XXVIII. 

Jesus Teaching and Healing. 

PAGE 

Jesus Dines in the House of a Pharisee — Mary 
Magdalene and Her Box of Ointment — Cure 
of the Man Sick of the Palsy — A Cluster of 
Parables — What the Kingdom of Heaven is 
Like — Story of the Prodigal — Publicans and 
Sinners — A Woman Healed — The Daughter 
of Jairus— The Troubled Sea Calmed— The 
Man Possessed of Devils — Followed by a 
Multitude — The Twelve Apostles 381 

CHAPTER XXIX. 
Marvellous Works and Words. 

Fhe Man at the Pool of Bethesda— Trouble With 
the Pharisees — Plucking Corn on the Sabbath 
— David Eating the Shew-Bread — Death and 
Burial of John the Baptist — Feeding a Multi- 
tude — Storm on the Sea — Jesus Walking on 
the Water — Rescue of Peter — A Mother's 
Appeal for Her Daughter — The Deaf and 
Dumb Man — A Blind Man Healed — Peter 
Called a Rock — The Mount of Transfigura- 
tion — A Lunatic Cured 399 

CHAPTER XXX. 
Last Visit of Jesus to Galilee. 

Lesson from a Little Child — The Unjust Steward 
— Money Found in a Strange Place — Feast 
of Tabernacles — Pharisees Angry — The Man 
Elind From His Birth — Ten Lepers Healed— 
Jesus Blessing Little Children — The Good 
Samaritan — Jesus at Jerusalem and Bethany — 
The Raising of Lazarus — Two Blind Men 
Receive Their Sight 411 

CHAPTER XXXI. 
Last Days in the Temple. 

Jesus at Bethany — Anointing in the House of 
Martha, Mary and Lazarus — Entry into Jeru- 
salem — Road Strewn With Palm-Branches — 
Children in the Temple— The Man Who Had 
a Vineyard — Disputing With the Pharisees — 
The Tribute-Money — The Fate of Hypocrites — 
The Poor Widow — Vivid Picture of the Sec- 
ond Coming 433 

CHAPTER XXXII. 
Jesus Betrayed and Arrested. 
A Plot to Put Jesus to Death — Feast of the Pass- 



i?AQ» 

over — Preparations for the Last Supper — Jesus 
Washing the Feet of His Disciples — In the 
Garden of Gethsemane — A Prayer of Agony — 
The Traitor's Kiss — False Witnesses — Jesus 
Before the High-Priest — Denial of Peter- 
Sorrowful End of Judas — Jesus Before Pilate — 
A Furious Mob — The Purple Robe and Crown 
of Thorns 445 

CHAPTER XXXIII. 
The Story of the Crucifixion. 

Story of the Crucifixion — Bearing the Cross — A 
Prayer for Enemies — The Earthquake and 
Darkening of the Sun — Veil of the Temple 
Rent — The Burial — The Angel and Women at 
the Tomb — Surprise of the Disciples — Jesus at 
Emmaus — Again in Galilee — The Great 
draught of Fishes— Solemn Charge to Peter — 
Jesus at Bethany — The Ascension — Awe- 
Struck Disciples Appear in the Temple . . 456 

CHAPTER XXXIV. 
The Story of the Apostles. 

Casting Lots for Another Apostle — Choice of 
Matthias — Wonders on the Day of Pentecost — 
The Tongues of Fire — Peter's Remarkable 
Sermon — Thousands of Believers — The Lame 
Man Healed — Two Apostles in Prison — Story 
of Ananias and Sapphira — Prison Doors 
Thrown Open — Choosing Seven Deacons — 
Story of Stephen— The First Martyr— Simon 
the Sorcerer — Philip in Africa — A Man in a 
Chariot— A Queen's Treasurer Baptized . .47c 

CHAPTER XXXV. 
The Story of Saul. 

The Story of Saul— The Bright Light from 
Heaven — A Persecutor Changed to an Apostle 
— Story of Barnabas — Jews Attempt to Kill 
Saul — Story of Peter and Dorcas — Peter on the 
Housetop — A Remarkable Vision — Simon the 
Tanner and Cornelius — Martyrdom of James — 
Peter's Escape from Prison — Herod's Speech — 
A Beautiful City — A Notorious Wizzard — The 
Apostles Suffer Persecution — Paul Stoned by 
a Mob — Success of the Gospel 484 

CHAPTER XXXVI. 
Paul's Second Journey. 

Paul and Barnabas Separate — The Young Man 
Timothy— Paul and Silas at Philippi— The 



CONTENTS 



IX 



House of Lydia — Casting Out an Evil Spirit 
— Locked Up in the Old Prison — An Earth- 
quake—The Jailor's Fright— Leaving Thes- 
salonica by Night — At Berea — Arrival at 
Athens— Paul Preaching on Mars' Hill— 
The City of Corinth -Story of Gallio— A 
New Preacher from Egypt — Aquila and 
Priscilla — Apollos Preaching in Greece . . 501 

CHAPTER XXXVII. 

Paul's Third Journey. 

Journey Through Little Asia — At Ephesus 
and Corinth — Wizards and Deceivers — 
Diana's Gorgeous Temple — Wild Uproar at 
Ephesus — The Apostle Travels in Greece — 
Story of Eutychus— A Sad Parting— The 
Gospel at Tyre — Paul at Jerusalem — A 



Furious Mob— Paul Bound with Chains- 
Scene before the Council — An Infamous 
Plot— Paul Finds Friends in His Danger . 514 

CHAPTER XXXVIII. 

Paul at C^esarea and Rome. 

Paul Sent by Night to Caesarea — The Roman 
Governor Felix — Wicked Drusilla — A New 
Governor — Paul Before King Agrippa — 
A Pointed Sermon — Two Years in Prison — 
Plot to Take the Life of Paul— The Voyage to 
Rome — Furious Storm — The Ship Wrecked 
— Escape of All on Board— A Deadly Viper 
— Astonishment of the Heathen — Miracles 
of Healing — Paul's Arrival at Rome— A 
Noble Martyr — The Apostle John — Won- 
derful Visions 529 



New Testament Story in Verse 545 

Helps to the Study of the Bible 

Four Thousand Questions and Answers on the Old and New Testaments . . . , 




Frontispiece 

Adam and Eve Driven Out of the Garden of 

Eden 19 

Adam Tilling the Ground 20 

Cain and Abel Making an Offering to the Lord 21 

The Death of Abel 22 

The Peaceable Fruits of tbe Spirit 23 

Brotherly Love 24 

Noah Building the Ark ........ 26 

Return of the Dove to the Ark 28 

Noah and His Family Leaving the Ark , 29 

Noah's Sacrifice After the: Flood 30 

The Builders of Batel Scjtttered ?i 

Abram Entering the Land of Canaan .... 34 

The Egyptian King Taking the Wife of Abram 35 

Melchizedek Blessing Abram 37 

"As the Stars, so Shall be Thy Posterity " . . 38 
The Destruction of Sodom Foretold to Abra- 
ham 40 

Lot and His Family Fleeing From Sodom . . 41 

Departure of Hagar and Ishmael 42 

Abraham Offering Isaac 44 

Abraham's Servant Meeting Rebekah . ... 46 

Isaac Welcoming Rebekah • . 47 

Isaac Blessing Jacob 51 

Jacob's Vision of Angels 52 

T acob Meeting Rebekah 54 

_,aban Hiring Jacob 55 

Jacob Wrestling With the Angel ..... 56 

Meeting of Jacob and Esau 57 

Joseph's Dream of the Sun, Moon and Eleven 

Stars 60 

The Shepherd and His Flock 61 

Joseph Sold by His Brethren 62 

Joseph Interpreting Pharoah's Dreams ... 66 

Joseph Proclaimed Ruler of Egypt 68 

The Cup Found in Benjamin's Sack .... 75 

Joseph Makes Himself Known to His Brethren 77 

The Sons of Jacob Burying Their Father . . 81 

Embalming the Body of Joseph 83 

Pharaoh's Daughter Finding Moses .... 86 

Moses Brought Before Pharaoh's Daughter . • 87 

The Israelites Made to Work Hard in Egypt • 88 

Woses Slaying the Egyptian „ 89 , 

x 



PAGE 

Moses at the Burning Bush ....•.„ 90 

Aaron's Rod Changed to a Serpent 92 

The Feast of the Passover 96 

Departure of the Israelites From Egypt ... 97 
Pharaoh's Host Destroyed in the Red Sea . . 99. 
Moses Bringing Water From the Rock . . . 104 
Aaron and Hur Holding Up the Hands of Moses 105 
Moses Receiving the Tables of the Law . . . 107 
The Setting Up of the Tabernacle in the Wil- 
derness 109 

Outside View of the Tabernacle no 

The Ark of the Covenant n 1 

Furniture of the Tabernacle ,12 

The Laver 113 

Sending the Scapegoat Into the Wilderness . 114 
The High Priest Offering Incense on the 

Golden Altar . . . . 115 

The Way to the Promised Land 1 r 7 

The Fountain in the Wilderness 118- 

The Israelites Worshipping the Golden Calf . 12c* 

Moses Destroying the Tables of the Law . . . 121 

Mosos Bringing the New Tables of the Law . 12? 

The Spies Returning From Canaan .... 124. 

The High Priest in Full Dress 126 

The Brazen Serpent 128 

Balaam Met by the Angel of the Lord . . . 129 

Balaam's Sacrifice on Seven Altars 130 

Moses Rehearsing the Commandments to the 

Children of Israel 132 

The Lord Appearing to Moses and Joshua in 

the Pillar of a Cloud 133 

Moses Giving His Charge to Joshua .... 137 

Rahab and the Spies 138 

The Hebrews Crossing the Jordan 13c- 

The Angel Appearing to Joshua . ..... 141 

Falling of the Walls of Jericho 142 

Joshua Capturing the City of Ai 143 

The Inhabitants of Ai Witnessing the Defeat 

of Their Army . 145 

Joshua Commanding the Sun to Stand Still . 14} 

Joshua Dividing the Land 149 

Gideon's Offering Burnt by Fire from the Rock 156 

Gideon's Victory Over the Midiauites . , . 159- 

A Woman Casts a Stone Upon Abimelech . . 162 



ILLUSTRATIONS. 



3i* 



PAGE 

Abimelech Slain by His Armo. arer . . „ 164 

Jephthah Meeting His Daughter 167 

Samson Slaying the Lion . 169 

Samson Caught and Bound by His Foes . . . 172 

Ruth and Naomi 175 

Ruth Gleaning in the Fields cf Boaz ... 177 

The Lord of Hosts 179 

The Harvest Time 180 

The Young Samuel Brought to EH .... 182 

Hannah Visiting Samuel 184 

The Call of Samuel „ . . 186 

The Destruction of the Hagarites 194 

Saul Tearing the Robe of Samuel 196 

David Playing the Harp Before Saul .... 197 

Saul and His Men Searching for David ... 198 

Saul and the Witch of Endor 200 

Saul Kills Himself by Falling on His Sword . 201 

Samuel Anointing David at Bethlehem . . . 204 

David Slaying Goliath 206 

Saul Casting the Javelin at David 208 

The Covenant Between David and Jonathan . 211 

David Spares the Sleeping Saul 214 

Abagail's Present to David 217 

Peace and Joy 219 

The Name of the Lord 220 

David Anointed King Over Israel . . . . „ 222 
David Bringing the Ark to Jerusalem With 

Great Rejoicing . 224 

David Mourning the Death of His Child . . 226 

David Pardoning Absalom 228 

Shimei Casting Stones at David ...... 230 

David Instructing Joab to Number the People 234 

A.n Angel Goes Forth to Smite the Land . . 235 

David Builds a New Altar 236 

Solomon is Crowned King 240 

The Judgment of Solomon 244 

Husbandmen of Ancient Palestine Going Forth 

to Work 245 

The Ark Brought Into the Temple by Solomon 247 

Solomon Dedicating the Temple 248 

The Ark and Furniture of the Temple . . . 250 

The Queen of Sheba "Visiting Solomon . . . 251 

Kings Bringing Gifts to Solomon 253 

Solomon's Picture of the Fool and the Wise 

Man 254 

The Virtuous Woman 255 

Elijah Fed by Ravens 258 

Elijah Raising the Widow's Son 260 

Elijah Slaying the Prophets of Baal .... 262 

Elijah at the Mouth of the Cave 263 

The Death of King Ahab 265 

The Body of Jezebel Eaten by Dogs .... 267 

Elijah Taken Up into Heaven 269 

Thanksgiving unto the Lord 271 

The Path of Wisdom . 272 



PAGB 

Elisha Causing Iron to Swim . . . . . 27f 

Naaman at the Door of Elisha ...... 279 

The Stoning of Zechariah 281 

Defeat of the Syrians by the Israelites . . 283 

Cleansed from Unrighteousness 285 

The Sun and Shield 286 

Jonah Sheltered by the Vine 289 

The Molten Sea 29c 

Hezekiah Cleansing the Temple 201 

The Lips of Isaiah Touched with a Coal from 

the Altar 293 

The Vision of Isaiah 296 

The Jews Led into Captivity 299 

Daniel Refusing to Worship the Image . . . 302 

Daniel Interpreting the King's Dream . . . 304 

Daniel Touched by the Angel 306 

Thorns in the Field of the Slothful .... 309 

Summer and Winter Shall Not Cease .... 310 

The Return of the Jews from Captivity . . . 312 

Building a New Temple 314 

Rebuilding the Walls of Jerusalem .... 318 

Nehemiah and His Workmen 320 

Two Pages of an Ancient Scroll of Scriptures . 322 

Queen Esther Crowned . . 324 

The Treasures of Winter 329, 

"Thou Wilt Keep Him in Perfect Peace " . . 33c 

The Messengers Telling Job of His Losses . . 332 

Job and His Three Friends 334 

Job Visited by His Relatives „ 335 

Christmas Carols 337 

The Joys that are Unseen 338 

The Angel Appearing to Mary 341 

Zacharias Writing a Name for the Child . . . 343 

Simeon Taking the Child in His Arms . . . 347 

Wise Men of the East Presenting Their Gifts . 349 
Killing the Male Children Under Two Years 

Old .35a 

Jesus Working at the Trade of a Carpenter . . 353 

The Sure and Steadfast Anchor 355 

Beautiful Garments 356 

The Temptation on the Mountain 359. 

The Water Turned into Wine at Cana of Gali- 
lee 361 

The Money-Changers Driven From the Temple 363 

Christ Talking to Nicodemus ...... 365 

Jesus and the Woman of Samaria ..... 368 

"Follow Me and I Will Make You Fishers of 

Men " 374 

Fall of the House Built on the Sand .... 378 
Mary Anointing the Feet of Christ in the House 

of Simon the Pharisee 382 

The Enemy Sowing Tares by Night .... 385 

Finding the Hidden Treasure 386 

The Return of the Prodigal Son 388 

The Beggar Lazarus at the Rich Man's Gate . 389. 



XII 



ILLUSTRATIONS. 



PAGE 

Christ Raising the Daughter of Jairus . . 393 
Good Trees Bring Forth Good Fruit . . . 397 

Joy After a Night of Weeping 398 

The Burial of John the Baptist 402 

Christ Feeding the Multitude 404 

The Transfiguration 409 

Jesus Teaching Humility by a Little Child . 412 
"Whereas I Was Blind, Now I See" . . . 415 

Jesus Blessing Little Children 419 

Robbers Lying in Wait 421 

The Priest and Levite Passing by the 

Wounded Man 422 

The Good Samaritan 423 

The Good Shepherd Dividing the Sheep from 

the Goats 425 

The Raising of Lazarus 428 

" Suffer Them to Come unto Me " . . . .431 
The Bread That Cometh Down from Heaven 432 
Mary of Bethany Anointing the Feet of Jesus 434 

Christ's Entry into Jerusalem 436 

The Children in the Temple 438 

Jesus Washing the Feet of His Disciples . . 445 
Christ in the Garden of Gethsemane . . .447 
Judas Betraying Jesus With a Kiss .... 449 

Peter Denying Christ 452 

They Cried, " Crucify Him ! Crucify Him ! " 454 
Christ Sinking under His Cross on the Way 

to Golgotha 457 

Simon Compelled to Help Jesus Bear the 

Cross 458 

The Crucifixion of Christ 459 

The Burial of Christ 461 

The Angel and Women at the Empty Tomb 463 
Jesus Convincing Thomas of His Resurrec- 
tion 466 

The Ascension of Christ 468 



PAGE 

Tongues of Fire Resting on the Disciples . 472 
Peter Healing the Lame Man at the Gate of 

the Temple 474 

Stephen Stoned to Death by His Enemies . 480 

The Sanhedrim in Session 483 

Saul Struck to the Earth on His Way to 

Damascus 485 

Peter's Vision on the Housetop 491 

Peter Delivered from Prison by an Angel . 493 

Antioch 500 

Ancient Ships 507 

Paul Preaching on Mars' Hill 509 

Hall of Pillars— Ruins of Karnak, Egypt . 512 
Demetrius Raising an Uproar at Ephesus 

Against Paul 518 

Paul Bound with Chains 523 

Paul Conveyed into the Castle 525 

The Solitary Places Made Glad 527 

The Glory of the New Jerusalem .... 528 
The Strong Supporting the Weak .... 532 
The First Christians at Rome Reading Paul's 

Letter 534 

The Shipwreck of St. Paul 540 

St. Paul's Arrival at Rome in Chains . . . 542 

The Annunciation 547 

Worship Him that Made Heaven and Earth 555 

Show Me Thy Ways, O Lord 561 

Consider the Lilies 569 

Christ at Gadara 579 

As the Earth Bringeth Forth Her Bud . . 583 

The Children 587 

The Ten Commandments 589 

Cause Me to Hear Thy Loving Kindness . 593 

The Ten Virgins 597 

Remember the Sabbath Day 601 

Thou Shalt Guide Me with Thy Counsel . . 605 



CHAPTER I. 



B. C. 4004. 

The Story of the Creation — What was made on each day-— Adam and Eve in the 
Garden of Eden — The Serpent beguiles Eve — Cherubim and a Flaming Sword — - 
Cain kills his brother Abel — A mark set upon Cain. 

On the third day God said, Let the waters 
under the heaven be gathered together unto 
one place, and let the dry land appear : and 
it was so. God called the dry land Earth, 
and the gathering together of the waters he 
called Seas. Then he made grass, herbs 
and trees to grow out of the land. The 
earth was now becoming very beautiful, and 
was last getting ready for the living creatures 
that were to dwell in it. Grass, trees and 
flowers covered all the dry land, and the 
herb, bearing seed, and fruit-trees with fruit 
upon them had begun to grow. I> was a 
strange, silent world yet. No voice of any 
animal was heard in it, no singing of birds 
or humming of insects, no sound of any 
b'ving thing, only the waving and rustling of 
tne beautiful trees, and the noise of streams, 
waterfalls, and the waves breaking on the 
shore. 

On the fourth day God made two great 
lights ; the greater light to rule the day, and 
the lesser light to rule the night : he made 
the stars also. God set them in the firma- 
ment of the heaven to give light upon the 
earth, and to rule over the day and over the 
night, and to divide the light from the 
darkness. So now there were die sun by 
day and the moon and the stars by night 




LONG time ago 
? there was no liv- 
ing thing on the 
earth. No grass, 
flowers, shrubs 
nor trees grew 
as they do now, 
and there were 
no insects, fishes, 
birds or beasts 
of any kind. 
There were no 
men, women or 
children, and no houses, villages or cities 
such as we see now. There was darkness 
•everywhere. 

Then God said, Let there be light, and 
there was light. He saw that the light was 
good, and he divided the light from the 
darkness. The light he called Day, and the 
darkness he called Night. And the evening 
and the morning were the first day. 

On the second day God made the firma- 
ment, or the sky, and called it Heaven. 
Under this sky there was only water, cover- 
ing all the earth ; there were no fields, valleys 
or mountains, nothing but a great ocean. 



a 



18 



THE STORY OF THE CREATION. 



shining down out ol the sky upon this 
beautiful, green, silent world. 

On the fifth day God made fishes and all 
creatures that live in the water ; and he 
made birds to fly in the air ; so that the 
earth was no longer without living things in 
at. When he had made them, he blessed 
them, so that there should be a great many 
of them, and that all the sea should be filled 
with living things, as it is to-day, and that 
there should be birds flying everywhere over 
the earth. 

On the sixth day God made all sorts of 
beasts and cattle, great and small, and insects, 
and everything that lives on the land, except 
birds, which had been made on the fifth day. 

Man and Woman Made. 

Afterwards, on this sixth day, when all 
these living things had been made on the 
earth, when birds were flying in the air and 
fishes were swimming in the sea, when green 
grass and herbs were growing, and flowers 
were blooming, and fruit-trees were laden 
with their fruit, and all things were ready 
for people to live and be happy here, then 
God made the first man and the first woman 
on the earth. 

God made man in his own image, after 
his own likeness. He formed him of the 
dust of the ground, and breathed into his 
nostrils the breath of life ; and man became 
a living soul. God put the man that he had 
made into a garden where there grew every 
tree that is pleasant to the eye and good for 
food. And he called the man Adam. 

Then God said, It is not good that the 
man should be alone ; I will make a help- 
meet for him. So all the birds and beasts 
and living things that had been made were 
brought to Adam that he might give them 
flames ; but among them all there was no 
One that could be a companion to him — 



nothing that could speak to him, or help 
him in anything he wanted to do. 

Then the Lord God caused a deep sleep 
to fall upon Adam, and he slept : and he 
took one of his ribs, and closed up the flesh 
instead thereof ; and the rib, which the Lord 
God had taken from man, made he a woman, 
and brought he? kt'jo the man. And Adam 
said, This is now bone of my bones, and 
flesh of my flesh : she shall be called Woman, 
because she was taken out of Man. Then 
God blessed them, and told them that they 
and their children were to fill the earth with 
people, and that they were the masters and 
owners of everything on the earth. 

All the other things that God had made 
he gave to the man and woman to be theirs. 
He said to them, Have dominion over the 
fish of the sea, and over the fowl of the air, 
and over every living thing thatmoveth upon 
the earth. God gave them the herb bearing 
seed and every kind of fruit for their food. 
To the animals he gave the gr iss and green 
herbs for their food. 

God saw everything that he had made, 
and, behold, it was very good. Thus the 
heavens and the earth were finished. When 
the seventh day came, God made no more 
new things. He rested from his work ; and 
he blessed the seventh day, and called it holy. 

The Garden of Eden. 

To Adam and his wife was given all thi. 
beautiful new world where everything was 
very good. They lived in a garden called 
Eden, which was the most beautiful part of 
it all. In this garden God had made to 
grow every tree that is pleasant to the eye 
and good for food ; and there was a river 
flowing through it to give them water. 
Adam was put into this garden to dress it 
and to keep it ; and he had his wife to help 
him. There they were glad and happy ail 



THE STORY OF THE CREATION. 



19 



the time, for they were good, and did not 
know anything about being evil. 

God gave them one command. He told 
them there was one tree in the garden that 
they must never eat the fruit of. Every 
other tree they might eat the fruit of when- 
ever they chose ; but if they ate of that 
tree, they should surely die. This tree was 



spoke to the woman. He looked like a 
serpent, and said to the woman, Has God 
indeed said, Ye shall not eat of every tree in 
the garden ? The woman answered and said, 
We may eat of the trees of the garden ; but 
of the fruit of the tree that is in the midst of 
the garden God has said, Ye shall not eat of 
it, neither shall ye touch it, lest ye die. 




ADAM AND EVE DRIVEN OUT OF THE GARDEN OF EDEN. 



m the midst of the garden, and it was called 
die tree of the knowledge of good and evil. 
That meant that if Adam and his wife ate the 
fruit of it they would then not only know 
how to do evil things, but they would often 
wish to do them. 

Now Adam and his wife had an enemy. 
Satan hated them. One dzy he came and 



Then the serpent said, Ye shall not surely 
die. He told the woman that the fruit oi 
that tree would make them wise, and that 
God did not want them to be wise. The 
woman was persuaded. She took some of 
the fruit of the tree of the knowledge of good 
and evil, and ate it ; and then she gave some 
to Adam, and he also ate it. 



20 



THE STORY OF THE CREATION. 



When they had eaten it they were no 
longer good and pure ; they had disobeyed 
God, and knew now all about sin and wicked- 
ness. They did not want to meet God now ; 
they were afraid. When they heard his 
voice in the garden they tried to hide them- 
selves. But they could not hide from God. 
God called to Adam, and said to him, 
Where art thou ? And Adam said, I heard 



What is this that thou hast doner Ttu. 
woman said, The serpent deceived me, and 
I did eat. 

God then spoke to the serpent, and said 
that he was cursed for what he had done; 
that he should creep along the ground in 
the dust always ; and that there should be 
hatred between Satan and the people in the 
world. Satan should always hate them and 




ADAM TILLING THE GROUND. 



thy voice in the garden, and I was afraid, 
because I was naked ; and I hid myself. 

Then God said, Who told thee that thou 
wast naked? Hast thou eaten of the tree, 
of which I commanded thee that thou 
shouldst not eat ? The man answered and 
said, The woman whom thou gavest to be 
with me, she gave me of the tree, and I did 
eat. And the Lord Gocl said to the woman, 



try to do them harm ; but that some day 
One should come into the world to over- 
come Satan. Then God said to the woman, 
that she must in future have a great deal ot 
sorrow and pain. Her sin would be pun- 
ished, and her life would be made unhappy 
because she did not obey God. 

And unto Adam he said, Because thou 
hast hearkened unto the voice of thy wife. 



THE STORY OF THE CREATION. 



21 



and hast eaten of the tree, of which I com- 
manded thee, saying, Thou shalt not eat of 
it : cursed is the ground for thy sake ; in 
sorrow shalt thou eat of it all the days of 
thy life ; thorns also and thistles shall it 
bring forth to thee ; and thou shalt eat the 
herb of the field; in the sweat of thy face 
shalt thou eat bread, till thou return unto 
the ground ; for out of it wast thou taken : 
for dust tnou art, and unto dust shalt thou 
return. Death had now come into the world 



him forth from the garden of Eden to till 
the ground from whence he was taken. So 
he drove out the man ; and he placed at the 
east of the garden of Eden, Cherubim and a 
flaming sword which turned every way, to 
keep the way of the tree of life. 

The Two Brothers. 

After they left the garden, Adam and Eve 
had two sons : the eldest was called Cain v 
and was a tiller of the ground ; but the 




CAIN AND ABEL MAKING AN OFFERING TO THE LORD. 



And Adam called his wife's name Eve ; 
because she was the mother of all living. 
Unto Adam also and to his wife did the 
Lord God make coats of skin, and clothed 
them. 

And the Lord God said, Behold, the man 
is become as one of us, to know good and 
evil : and now, lest he put forth his hand, 
and take also of the tree of life, and eat, and 
live forever : therefore the Lord God sent 



younger was called Abel, and was a keeper 
of sheep. Now both brothers made offerings 
to the Lord: Cain offered of the fruits of the 
field and Abel of the firstlings of his floclc 
And the Lord had respect unto Abel and tc 
his offering. But unto Cain and his offerings 
he had not respect. At this Cain became 
very wroth, and his countenance fell. And 
the Lord said, Why art thou wroth, and 
why is thy countenance fallen ? If thou 



22 



THE STORY OF THE CREATION. 



doest well shalt thou not also receive a 
reward ? 

But if thou doest not well, sin lieth at 
the door. 

And Cain talked with Abel, his brother ■ 
and it came to pass when they were in the 
field, that Cain rose up against Abel, his 
brother, and slew him. And the Lord said 
unto Cain, Where is Abel thy brother? 
And he said, I know not, am I my brother's 
keeper? And he said, What hast thou 
done ; the voice of thy brother's blood 




THE DEATH OF ABEL. 



crieth untt me from the ground? Cursed 
art thou from the earth which hath opened 
her mouth to receive thy brother's blood 
from thy hand. When thou tillest the ground, 
it shall not henceforth yield unto thee its 
fruit. A fugitive and vagabond shalt thou 
be upon the earth. And Cain said unto the 
Lord, My punishment is greater than I can 
bear. Behold thou hast driven me out this 
day from the face of the earth, and from thy 
face shall I be hid ; and I shall be a fugitive 
and a vagabond upon the earth ; and it shall 



come to pass that every one that findeth me 
shall slay me. 

And the Lord said unto him, No, it shall 
not be so. And the Lord set a mark upon 
Cain, lest any finding him, should kill him. 
So Cain went out from the presence of the 
Lord, and dwelt in the land of Nod on the 
east of Eden. And Cain became the father 
of a numerous family who, like him, did not 
fear the Lord ; and he builded a city, and 
called it after the name of his eldest son, 
Enoch. This was the first city ever built. 

And God gave to the first 
parents another son, and Eve 
called his name Seth, for 
God, said she, hath appointed 
me another son, instead of 
Abel whom Cain slew. And 
to Seth also was there born 
a son, and he called his name 
Enos. Then began men to 
call upon the name of the 
Lord. 

And God gave Adam man) 
sons and daughters, and all the 
days that Adam lived were nine 
hundred and thirty years. One 
of his descendants was Enoch 
who lived sixty and five years, 
when Methuselah was born to 
him. And all the days of Enoch 
were three hundred and sixty and five years. 
And Enoch walked with God, and he was 
not, for God took him. And all the days 
of Methuselah were nine hundred sixty and 
nine years when he died. His son Lamech 
lived seven hundred and seven years, and he 
called his son Noah, saying, The same shall 
comfort us concerning our work and toil ot 
our hands, because of the ground which the 
Lord hath cursed. And the sons of Noah 
were Shem, Ham and Japheth. Men now be- 
gan to multiply fast upon the face of the earth. 



tm^SKKgM^MKfUKMISKA 



me*** jaiii«r-4j - 

111 ii'^ ' 'F :; '' -&' 




THE PEACEABLE FRUITS OF THE SPIRIT. 



2 3 




BROTHERLY LOVE. 



24 



CHAPTER II. 



B. C. 2347. 

The Story of the Flood— The World Grown very Wicked— Noah Commanded u 
Build an Ark. for the Saving of his Family — Every Living Thing on the Dr^ 
Land Destroyed — Noah Leaves the Ark and Offers Sacrifice — The Towek 
of Babel — Confusion of Tongues and Scattering of the People. 




GREAT many 
years passed 
away, and by 
this time there 
was a multi- 
tude of people 
in the world. 
They had be- 
come very 
wicked, and 
were all the 
time growing 
more so. And 
God looked 
upon the earth, and he saw that the wicked- 
ness of man was very great, and that the 
thoughts of his heart were only evil. He 
was sorry that he had made man on the 
earth, and it grieved him at his heart. And 
the Lord said, I will destroy man whom I 
have created from the face of the earth ; 
both man, and beast, and the creeping thing, 
and the fowls of the air ; for I am sorry that 
I made them. 

There was only one man amongst them 
all at this time who pleased God, and his 
name was Noah. He found grace, or favor, 
in the eyes of the Lord ; for he was a good 
man, and would have nothing to do with 
the sinful deeds of all the people who were 
living in those days. He walked with God, 



and he had brought up his children wisely 
and well. 

So God spoke to Noah, and told him 
what he was going to do. He said, Behold, 
I, even I, do bring a flood of waters upon 
the earth, to destroy by drowning everything 
that breathes ; and everything that is on the 
earth shall die. But I will take care of you^ 
and your wife, and your sons, and your 
sons' wives. 

Noah Builds the Ark. 

Then he told Noah to make a very large 
^oat, or ship, called an " ark," which should 
float upon the water when God should send 
down his great rain upon the earth. And 
into this ark of wood Noah and his family 
were to go, with two of every sort of living 
creature — fowls, and cattle, and creeping 
things — that they might be kept alive. And 
abundance of food was to be put into the 
ark for them all. Noah believed everything 
that God had said to him, and he began at 
once to make the ark, as he had been told, 
He and his sons cut down a great many 
large trees, and then he got carpenters tc 
help him to saw them into planks or boards s 
and to fasten them together. 

And all the time the ark was being made 
(for it took a great many years to build) 
Noah preached to the people, and warned 
them. He told them that God was going 

25 



26 



THE STORY OF THE FLOOD. 



to drown the world for their wickedness ; 
but they did not believe what he said. 
They went on eating and drinking and 
pleasing themselves, and doing everything 
just as usual. Noah told them that they 
were in danger, but they only laughed at 
aim. And so year after year passed away. 



and curiously-built house in the optn fields. 
There was no sign of any flood yet ; the sun 
rose every morning and set every evening, 
and the people went on just in their old 
ways, not believing that any change was 
coming. Then the Lord said to Noah, 
Come into the ark, you and all your family ; 




NOAH BUILDING THE ARK. 



Noah still worked hard at the ark, which 
was to save him and his family from the 
great flood of waters, and he still went on 
preaching and warning his neighbors. 

At last the great ark, which had taken a 
hundred and twenty years to make, was 
quite finished, and was looking like a huge 



for you have walked uprightly before me in 
the midst of a wicked people. And take 
with you two and two of every beast, and 
bird, and creeping thing. For in seven days 
I will cause it to rain upon the earth ; the 
rain shall last for forty days and forty nights ; 
and every living thing that I have made 



THE STORY OF THE FLOOD. 



27 



1 will destroy from off the face of the 
earth. 

Noah went into the ark with his sons, and 
his wife, and his sons' wives. And God 
made to follow him into that place of safety 
two and two of every sort of living creature 
that was upon the earth. After that, God 
himself shut the door. God still waited 
seven days, as he had said, to give them 
time to repent ; for he is slow to anger, and 
he does not like to be obliged to punish. 
But they took no heed ; these last seve 
days were spent just like all the rest, and at 
last came the time for the flood . 

A Forty Days' Rail. 

Then the rain came down — such rain as 
has never been seen upon the earth, either 
before or since. It poured down night and 
day, for forty days, and the fountains of the 
great deep were broken up, and the rivers 
and streams overflowed their banks. God, 
who had said to the sea, So far shalt thou 
go, and no further, and here shall thy proud 
waves be stayed, now commanded the sea to 
spread over the earth again, to help in the 
work of destruction. The water came rush- 
ing into the houses, and the frightened people 
fled to the upper rooms. But there was no 
escape ; the waters mounted higher and 
higher, and the upper rooms were soon 
reached and flooded, and all who were in 
them were drowned. Some climbed up into 
high trees ; but before long the top branches 
were reached, and those who were clinging 
there, drenched with rain and sick with fear, 
were swept away into the flood. Some, no 
doubt, tried to escape in boats ; but that 
tremendous rain and the rushing flood quickly 
overturned them, and the despairing people 
sank in the deep water. 

And so the flood prevailed exceedingly 
upon the earth, till at last all the high hills 



were completely covered. And all flesh 
died that moved upon the earth, both of 
fowl, and of cattle, and of beast, and of every 
creeping thing ; and every man, and every 
woman, and every child. All, all were 
drowned. 

Eight Persons Saved. 

But where was Noah ? Safe in the ark. 
As the flood rose, so the ark rose too, float- 
ing securely upon that great mass of waters. 
Just eight persons were saved, and no more; 
there were only eight among all the people 
on the earth who believed that God would 
do as he had said. 

And God remembered Noah, and every 
living thing, and all the cattle that were with, 
him in the ark; and God made the rain to 
cease, and he caused a wind to pass over the 
earth, to help to dry up the waters. Every 
day the water became less and less but it 
was a long time yet before the earth was 
dry. When half a year had passed away ; 
the ark rested on the top of a high mountain 
called Ararat ; and little by little the waters 
sank lower and lower, till at last all the tops 
of the mountains were seen. 

Noah wanted very much to know if the 
earth was getting dry again ; for though 
there was a window in the ark, it was so 
placed that he could not see anything out of 
it except the sky. He could open it, how- 
ever ; and so one day he took a raven and 
let it out through the window. But the 
raven did not come back ; it flew backwards 
and forwards over the water, and rested on 
the top of the ark, but it would not go intc 
it again. Then Noah sent out a dove, 
which is a verv gentle bird — very different 
to the wild and fierce raven. But the dove 
found no tree upon which she could perch ; 
and no place where she could rest, so she 
flew back to the ark. And Noah was 



28 



THE STORY OF THE FLOOD. 



watching for her, and when he saw her come 
back- he put out his hand and took her 



come back quite so soon this time. She 
remained away till the evening ; and when 




RETURN OF THE DOVE TO THE ARK. 



gently in through the window. After this 
Noah waited one week, and then he sent out 
the dove again. The gentle bird did not 



she returned to the ark, what do you think 
she had in her beak? An olive leaf that 
she had plucked off a tree. Noah was 



THE STORY OF THE FLOOD. 



29 



pleased to see it, for he knew by this that 
the flood of waters had almost gone Yet 
again Noah waited a week ; and once more 
he sent out his little dove. But she never 
came back again. 

Then Noah took off the covering of the 
ffk and looked out ; and, behold, the ground 
■was dry. How he must have longed to go 
out, and to walk about again on the fresh 
and beautiful earth. But much as he longed 
to do so, he did not attempt to leave the ark 
till God should tell him he might. God 
himself had shut the door, and 
Noah would not open it without 
his leave. So he waited pa- 
tiently there eight weeks longer, 
till at last the joyful order came. 
God said to Noah, Go out of 
the ark, you and your wife, and 
your sons, and your sons' wives 
with you. And bring out with 
you every living thing that is 
with you in the ark — birds, and 
cattle, and every creeping thing. 

How glad they must all have 
been to tread on the soft green 
grass again, after having been 
shut up in the ark for a whole 
year. It was like a new world 
now. But what a solemn 
thought it was, that since Noah 
had last put his foot upon the ground, every 
soul except himself and his family had been 
drowned in that flood of waters. All his 
acquaintances and his neighbors were dead. 
A.s Noah thought of all this he felt thankful 
to God for his great deliverance. He builded 
m altar — that is, he made a heap of stones — 
and upon this heap, or altar, he offered a | 
sacrifice to the Lord. 

And God was pleased ; and he blessed 
Noah and his sons, as he had blessed Adam 
and Eve in the beginning. And he told 



Noah that he should be master over all the 
beasts, and over every living thing upon the 
earth. Also, he now gave him permission 
for the first time to eat flesh. He said, 
Every moving thing that liveth shall be meat 
for you ; even as the green herb have I 
given you all things. 

Afterwards God made a very gracious 
promise to Noah and to his sons. He said 
to them, I will never again destroy the earth 
by a flood of waters ; but as long as the 
world lasts, seed-time and harvest, and cold 




NOAH AND HIS FAMILY LEAVING THE ARK. 



and heat, and summer and winter, and day 
and night, shall not cease. And I will give 
you a sign that I will remember my promise. 
I do put my bow in the cloud, and when I 
bring a cloud over the earth, the bow shall 
be seen in the cloud. And you shall look 
at it, and I will look at it and remember the 
promise I have made you. 

In those days people lived a great deal 
longer than they do now. Noah was six 
hundred years old at the time of the flood, 
and he was nine hundred and fifty when he 



30 



THE STORY OF THE FLOOD 



died. The sons of Noah who went forth out 
of the ark were Shem, Ham and Japheth. 

When Noah and his three sons, with their 
wives, had come out of the ark, they had 
again to begin and dig the ground, and to 
take care of the sheep and cattle, as they had 
done before. The ground that had been 



three sons — Shem, Ham, and Japheth — ana 
told to them what should happen to their 
children's children in the far-off time in the 
future. He blessed Shem, and he blessed' 
Japheth, and he told them that they should 
both be prosperous and great nations; but 
he cursed Ham for his sin, and said that his 




noah's sacrifice after the flood. 



ru.sed because ot Adam's sin still brought 
forth briers and thistles ; and though the 
earth was once again so fresh and beautiful, 
Noah and his sons had to work hard for 
their daily food. Noah was a husbandman 
or farmer. He dug the ground, and sowed 
corn, and gathered in the grain at the time 
of harvest. One day Noah spoke to his 



family should not be great, but should be 
mean and despised, and that he should be 
"a servant of servants." 

At first the children of Ham, like the 
chndren of wicked Cain, seemed to prosper. 
One of his family was called Nimrod, and he 
became a very great man. He was a great 
hunter and a great builder, and he made 



THE STORY OF THE FLOOD. 



31 



himself a kind of king. He built a great 
;nany cities, and he ruled over them. Then 
there was Canaan, another of Ham's family. 
He had a number of children, and they were 
very rich, and their country was very 
pleasantly situated ; but yet, like all the 
descendants of Ham, they were wicked. 
God's curse was upon them, and they did 
not prosper in the end. 

The country where Canaan had settled 
down was called after his name — the land 
of Canaan ; and by-and-by you will hear 
how God took away that beau- 
tiful land from the wicked 
children of Ham, and gave 
it to some of the family of 
Shem. 



A High Tower. 

The world soon began to be 
filled with people again after 
the flood, and everybody spoke 
the same language. Now, as 
you know, a great many diff- 
erent languages are spoken, 
and the people of one country 
cannot understand the people 
of another country, unless they 
have first, with much trouble 
and difficulty, learned to speak 
in the same language. But 
at the time of which I am telling you all 
spoke alike. As men began to increase 
in number, so they began to get careless 
and wicked again. They seemed quickly 
to forget God, and only cared to follow 
their own sinful inclinations. 

At first the people stayed near where the 
ark had rested, but as their families grew up, 
and more and more children were born, some 
of them began to journey further on till they 
came to a plain, or flat country, called the 
land of Shinar ; and there they lived. After 



a time they said to one another, Let us build 
a city, and a tower whose top may reach 
unto heaven ; and let us make a name for 
ourselves, so that we may not be scattered 
abroad, or separated from each other. This 
they agreed to do. But there was no stone 
in that part of the country, so they were 
obliged to make bricks for building the city 
and the tower. 

When they said that they would build a 
high tower which should reach to heaven,, 
they did not mean that it was possible it 




THE BUILDERS OF BAEFX SCATTERED. 

should reach to the place that we mean by 
heaven-^where God lives ; they only intended 
it to be so very high that it would look as if 
it reached to the skies. Perhaps they thought, 
too, that this tower would be a place of 
safety for them if another flood were to come 
upon the earth. 

The plain of Shinar was a very busy place 
now. The people worked hard at their 
brick -making, and at their building ; and all 
the time they were thinking what a grand 
place of safety it wouW be. And all the 



32 



THE STORY OF THE FLOOD. 



time God was watching them ; and at 
last he came down to see the city and 
the tower which the children of men 
were building. God not only looked at 
the city and the tower, but he looked 
into the people's hearts, and he saw how 
nuch sin and pride and disobedience there 
was there. So he would not let them 
finish their work. 

The Lord said, Behold, the people is one, 
and they have all one language ; and now 
that they have begun to do this, they will 
stop at nothing, but will do whatever they 
have set their minds upon. Let ui, make 
them all speak a different language, that 
they may not understand each other any 
more. 

And God did so. The people wero busy 
at work, as usual, one giving orders here, 
another arranging things there — here some 
were asking what they should do next, and 
there some were explaining how things were 
to be done — when, all at once, they found 
that they could not understand each other. 
They had never heard any language but their 
own before, and now every one was speaking 
what appeared to be nonsense to the others. 
They at once left off building ; for how 
could the workmen understand what the 
master was telling them to do ? And how 
^ould the builder explain his orders to the 



masons, when he was speaking in a language 
they had never heard before ? 

There was great confusion in the land o 
Shinar that day, and great astonishment. 
Their plans were all upset, they could not 
make each other understand, and there was 
so much confusion, disorder, and worry, 
that they called the name of the tower Babel, 
which means "confusion." 

And now the people began to separate 
from each other, and to spread themselves 
over the country. They wanted to keep 
together, but God scattered them. When 
their language was confounded, they did not 
wish to remain with those whom they could 
not understand. Some took their families 
and went in one direction, and some went 
in another direction, till they were all 
scattered. And thus it came to pass that 
the city and the high tower, which they 
thought would make them a name and make 
them famous, remained unfinished. 

The people had been living without God, 
and had been working against God ; so he 
rose up to stop them, and to bring their 
work to nothing. 

Some of the families stayed quite near 
Babel, and others wandered farther off and 
settled by the sea. Afterward some o' *he 
children of these families wandered into r «ew 
lands and went everywhere. 



CHAFHTER III. 



B. C. 1996. 

The Story of Abraham — Destruction of Sodom and Story of Lot — Hagar Am 
Ishmael Sent Away — Abraham Offering up Isaac — Journey of Abraham's Servant 
—Isaac and Rebekah — Isaac Obtains a Wife from a far Country. 

the day of his death. Two hundred and 




N Ur of the Chaldees 
lived a man whose 
name was Terah. 
This Terah had 
three sons, namely, 
Haran, Nahor, and 
Abram. Now Ha- 
ran and Nahor 
worshipped idols, of 
which the moon- 
god was the chief. 
So did also all the 
people of the land ; 
but Abram knew 
she true God, and worshipped him only. 
Haran, son of Terah, had a son, Lot by 
name, and two daughters, Milcah and Iscah 
or Sarai ; and Milcah became the wife of 
Nahor, and Sarai the wife of Abram. After 
a while God appeared to Abram, and said 
unto him, Get thee out of thy country, and 
from thy kindred, and go into the land that 
I shall show thee. Then Terah departed 
from Ur of the Chaldees, taking with him 
Abram, and Sarai his wife, and Lot his 
grandson, and all that he had. Westward 
he travelled till he came to Haran. Because 
the land was rich and fertile, and good for 
the feeding of flocks and herds, and because 
he himself also was now old and feeble, 
Terah would go no farther. So he abode in 

Haran, and Abram and Lot with him, till 
9 



five years old was he when he died. 

When Terah was dead, God spake again 
to Abram, saying, Get thee out of thy 
country, and from thy kindred, and from thy 
father's house, unto a land that I will show 
thee : and I will make of thee a great nation, 
and I will bless thee, and make thy name 
great ; and in thee shall all the families of 
the earth be blessed. So Abram rose, and 
took with him Lot, his brother's son, and 
their two households, and all their sheep and 
oxen — many thousands in all — and went 
into the land of Canaan. 

Where Abram Pitched his Tent. 

And having come thither he pitched his 
tent for the first time in Sichem, in the oak- 
grove which was called the oak-grove of 
Moreh. While he sojourned at Moreh the 
Lord appeared unto him, and said, This is 
the land which I promised to give to thee, 
and to thy children after thee. Then Abram 
built an altar and offered sacrifices unto the 
Lord. From Moreh he went to Luz — there 
also he built an altar — and from Luz he 
journeyed into the south country. But 
while he dwelt there, there was a grievous 
famine in the land, and he was constrained 
to go down into Egypt. 

Now as Abram came near to the borders 
of Egypt, he began to fear for his life. 
Sarai his wife was a veiy fair woman, and h<? 

33 



34 



THE STORY OF ABRAHAM. 



thought to himself, The Egyptians will kill 
me that they may take my wife. So he 
said to Sarai, Say, I pray thee, that thou art 
my sister ; so wilt thou save my life. And 
Sarai consented ; for they had agreed be- 
tween them at the first when they set out on 
their wanderings that at every place whither 
they should come she should say of him, 
He is my brother. 

When they came to the borders of Egypt 
the officers that had the charge of these 
matters, sent to tell the king 
that a stranger had come from 
the north countiy, and that he 
had brought with him an exceed- 
ingly fair woman, who was, he 
said, his sister. So Sarai was 
taken into the house of Pharoah, 
the king of Egypt, that she 
might be added to the number 
of his wives. And Pharaoh 
gave many gifts to Abram — 
men-servants and maid servants, 
and camels and asses, and oxen 
and sheep. 

But the Lord sent sickness 
into Pharaoh's house, and his 
wise men told him that it had 
been sent on account of the 
stranger woman whom he had 
taken into his house. Therefore he sent for 
Abram, and said to him, What is this thou 
hast done ? Why didst thou not tell me 
that this woman was thy wife ? Why didst 
thou say that she was thy sister ? I might 
have taken her to be my wife ; take now 
therefore thy wife, and go thy way. 

So Pharaoh sent Abram away. But he 
took not away from him the gifts that he 
had given him. nor aught that he had. 
Also he gave his officers a charge concerning 
him that he should suffer no harm, but 
should depart from the land in safety and 



peace. So Abram went back to the land of 
Canaan — for the famine had ceased — and 
pitched his tent again at Luz. Now the 
land had already many inhabitants. And 
because Abram and Lot had many flocks 
and herds there was not room enough for 
the two. When therefore there arose strife 
between the herdsmen of Abram and the 
herdsmen of Lot, because the pasture was 
not sufficient for both, Abram said to Lot, 
Let there be no strife, I pray thee, between 




ABRAM ENTERING THE LAND OF CANAAN. 



me and thee, for we are brethren. The 
whole land is before thee. Choose wnat 
thou wilt for thyself. If thou wilt take the 
left hand, then I will go to the right. If 
thou depart to the right hand, then I will 
go to the left. 

Then Lot looked out from Bethel and 
saw the country. When he looked to the 
north and to the south and to the west, all 
seemed barren. But eastward he looked on 
the plain of Jordan, and saw that it was 
green and well watered, even as a garden of 
the Lord. So Lot chose for himself the 



THE STORY OF ABRAHAM. 



35 



plain of Jordan. And he separated himself 
•trom Abram, and journeyed to Sodom. 



walls. But the men of Sodom were wicked, 
and sinners before the Lord exceedingly. 




THE EGYPTIAN KING TAKING THE WIFE OF ABRAM. 



First he pitched his tent outside the city, but 
afterwards he took up his abode within the 



After Lot had departed, the Lord appeared 
again to Abram, and said, Lift up now thine 



46 



THE STORY OF ABRAHAM. 



eyes, and look from the place where thou 
art, northward and southward and westward 
and eastward. For all the land which thou 
seest I will give to thee, and to thy children 
for ever. And I will make thy posterity as 
the dust of the earth ; so that if a man can 
number the dust of the earth, then shall thy 
posterity also be numbered. Arise, walk 
through the land in the length of it and the 
breadth of it, for I will give it unto thee. 

A Tent Under a Tree. 

After this Abram removed his tent, and 
travelled \o the place that was called Hebron, 
There he pitched his tent under the oak- 
tree of Mamre. This Mamre was a great 
chief amorg the Amorites. 

While he dwelt under the oak tree of 
Mamre, there came war in the east country ; 
And the cause of the war was this : While 
Abram still dwelt in Ur of the Chaldees, the 
king of Flam, and other kings of the east 
with him, had conquered the five cities of the 
plain of Jordan, and had laid a tribute upon 
them. But now the five cities rebelled, and 
refused to pay their tribute. Twelve years 
they had served, and in the thirteenth year 
they rebelled, and in the fourteenth year the 
king of Elam came up against them, having 
with him the two kings of Babylonia, and 
the king of the land of Assyria. 

First these four kings smote the tribes that 
dwelt in Haran, and in the land that lies 
between Arnon and the brook Jabbok, and 
in the land of Moab. Also they smote the 
tribes that dwelt in the caves of Mount Hor, 
and the Amalekites and the Amorites that 
dwelt eastward of Jordan, and so came at 
last to the Cities of the Plain. 

Then the kings of the fiVe cities gathered 
together their army and went out to meet 
the armies of the east. In the valley of 
Siddim they met them. The valley was full 



of pits, and the five kings hoped that the 
chariots and horsemen of the eastern army 
would be ensnared amongst them. But the 
battle went against the five kings, and many 
of their people were slain, they that were left 
escaping to the mountains of Moab. Then 
the king of Elam and his allies spoiled the 
cities of Sodom and Gomorrah, taking away 
all their possessions and all their food, and 
so departed. And they took Lot, that was 
Abram's nephew, and all his goods with them. 

Lot Rescued and Brought Back. 

But one that had escaped from the battle 
fled to Abram, where he dwelt under the 
oak-tree of Mamre, and told him that Lot 
had been carried away captive by the kings 
of the east. And when Abram heard that 
Lot his nephew had been carried away, he 
armed his servants — men born in his house 
and trained for war. They were three hun- 
dred and eighteen in number. Also he had 
with them certain of the people of Mamre 
and Aner and Eshcol, princes of the Amor- 
ites, for these were confederate with him ; 
with these he pursued the invaders, and 
overtook them at Laish (which place was 
afterwards called Dan, and was near to the 
springs of Jordan). Here they were en- 
camped, thinking that none would attack them. 

Then Abram divided the men that were 
with him into two parts, and attacked the 
four kings by night from either side of their 
encampment. So he put them to flight, and 
pursued them to Hobah, which lies between 
Damascus and Tadmor of the wilderness. 
He brought back with him all the goods 
that they had taken from the five cities, and 
Lot and his family, and all the prisoners. 

And as he returned, the king of Sodom 
came out to meet him, and said to him, 
Give me back now the prisoners that thou 
hast taken out of the hand of the king of 




FROM EARTH TO HEAVEN 




THE EXPULSION OF HAGAR 



THE STORY OF ABRAHAM. 



37 



Elam, for they are my own people ; but take 
all the goods to thyself. But Abram answered 
him, I have taken an oath, lifting up my 
hand, to the Lord, the most high God, whose 
are the heaven and the earth, that I will not 
take a thread or a shoe-latchet from thee. 
Nothing will I take of thine, lest thou say, 



and offered him first-fruits, even bread and 
wine, and blessed him, saying, Blessed be 
Abram of the most high God, whose are 
heaven and earth ; and blessed be the most 
high God, who hath delivered thine enemies 
into thine hand. Then Abram gave him a 
tenth part of all the spoil that he had taken 




MELCHIZEDEK BLESSING ABRAM. 



I have made Abram rich. Nevertheless, 
that which the young men my servants have 
eaten on the way that thou shalt give them. 
These men, too, that have helped me, Aner, 
Eshcol, and Mamre ; let them take their 
portion. 

There also came to meet him Melchizedek, 
king of Salem, a priest of the most high God, 



And after these things he returned and. 
dwelt at Mamre. 

Then God appeared to him in a vision and 
said, Fear not, Abram : I am thy shield, and 
thy exceeding great reward. Abram an- 
swered, Lord God, what wilt thou give me, 
seeing that I am childless ? 

Then the Lord bade him go forth from 



38 



THE STORY OF ABRAHAM. 



his tent and look up into the heavens, and 
said, Tell the stars, if thou be able to 
number them. So shall be thy posterity. 
And Abram believed in the Lord, and it was 
counted to him for righteousness. Then the 
Lord said, I have brought thee out of Ur of 
the Chaldees that thou mayest inherit this 
land. Abram said, How shall I know that 
I shall inherit it. The Lord said, Take a 
heifer, and a she-goat, and a ram, and a 
turtle-dove, and a young pigeon. 
So Abram took them and 
divided the beasts into two por- 
tions, and laid the two portions 
over against each other ; but 
the birds he divided not. And 
when the sun went down he fell 
into a deep sleep, and heard a 
voice that said, Thy posterity 
shall dwell in a land that is not 
theirs, and shall be afflicted four 
hundred years ; but the nation 
that shall afflict them I will 
judge. After that they shall go 
out from among their oppressors 
with great riches, and shall come 
again to this land ; for the 
iniquity of the Amorites is not 
yet full. And when the sun went 
down and it was dark, Abram saw a smoking 
furnace and a burning lamp pass between the 
portions of the sacrifice, being the tokens 
of the presence of the Lord. Then, as 
Abram had passed between the portions, so 
the Lord passed between them, and a 
covenant was made between the Lord and 
Abram ; for the custom was that when two 
thus passed between the portions of a sacrifice 
a covenant was made between them. And 
the Lord said, Unto thy race have I given 
all this land, from the river of Egypt unto 
'the great river, the river Euphrates. 



Sarai's maid Hagar, the Egyptian. And 
Sarai dealt so hardly with her that she fled 
from the tent. But as she lay by a well in 
the wilderness the angel of God spake to her, 
saying, Hagar, whence earnest thou ? and 
whither wilt thou go ? She answered, I flee 
from the face of Sarai my mistress. The 
angel said, Go back, and submit thyself to 
thy mistress. Thou shalt bear a son, and 
shalt call his name Ishmael, because the 
Lord hath heard thy affliction. He shall be 




After these things Abram took to wife 



AS THE STARS, SO SHALL BE THY POSTERITY. 

a wild man ; his hand will be against every 
man, and every man's hand against him. 

And thereafter the well by which Hagar 
sat when the angel spake to her was called 
the well of Seeing and Living. So Hagar 
returned to her mistress ; and she bare a 
son to Abram, who called his name Ishmael 
Abram was fourscore and six years old when 
Hagar bare Ishmael to him. 

When Abram was now ninety and nine 
years old, and Ishmael his son thirteen, the 
Lord appeared again unto him. Then Abram 
fell on his face before God ; and the Lord 
spake to him again, saying, My covenant is 



THE STORY OF ABRAHAM. 



39 



with thee, and I will make thee the father of 
many nations. Hereafter thy name shall not 
"be any more Abram, but thy name shall be 
Abraham ; because I have made thee a 
father of many nations. And I will give 
thee, and thy children after thee, this land 
of Canaan to be a perpetual possession. 

Also He said to Him, As for Sarai thy 
wife, thou shalt not call her name Sarai, but 
Sarah, I will bless her, and give her a son of 
thee. She shall be a mother of nations, and 
kings shall come from her. 

The Three Travellers. 

Not many days after, as Abraham sat in 
his tent-door, where he dwelt under the oak 
of Mamre, he espied three travellers. And 
when he saw them he ran from the tent-door 
to meet them, and bowed himself to the 
ground before them, and said to him that 
seemed chief among them, My lord, if I have 
found favor in thy sight, pass not on at once, 
but turn aside to visit me. Let a little water 
be fetched that ye may wash your feet, and 
rest yourselves under the tree, and I will 
fetch a morsel of bread that ye may refresh 
yourselves. After that ye shall pass on. 
And the man said, So do as thou hast said. 

Then Abraham hastened unto Sarah where 
she sat in the tent, and said, Make ready 
quickly three measures of fine meal, and 
knead it, and bake cakes upon the hearth. 
This done, he ran to the stalls of the cattle 
and took thence a calf, tender and good, 
and gave it to a young man, who hasted to 
cook it. And he took butter and milk and 
the calf that had been cooked, and set them 
before the travellers, and stood by them 
under the tree as they ate. 

After this the men rose up, and departed, 
having their faces turned towards Sodom. 
And Abraham went with them to bring them 
on their way. And the Lord said, shall I 



hide from Abraham that thing which I do; 
for he shall become a great nation, and all 
the nations of the earth shall be blessed in 
him ? For I know him, that he will com- 
mand his children and his household after 
him, to do judgment and justice. 

A Wicked City. 

Then the Lord said to Abraham, Because 
the report of Sodom and Gomorrah is very 
evil, and their sin very grievous, I have come 
to see whether they have altogether sinned 
according to the report. 

Then two of the three went on towards 
Sodom, but Abraham stood yet before the 
Lord. He bethought him of Lot, his 
brother's son, and of his household, and said 
to the Lord, Wilt thou also destroy the 
righteous with the wicked? Peradventure 
there may be fifty righteous within the city ; 
wilt thou not spare the place for the sake of 
the fifty righteous ? That be far from thee 
to slay the righteous with the wicked. Shall 
not the Judge of all the earth do right? 
The Lord said, If I find in Sodom fifty 
righteous, I will spare all the place for their 
sake. 

Abraham spake again, I have taken upon 
myself to speak to the Lord, though I be but 
dust and ashes. Peradventure there may 
lack five of the fifty : wilt thou destroy all 
the city for the lack of five ? 

The Lord said, If I find forty and five, I 
will not destroy it. 

Abraham said again, Peradventure forty 
will be found there. 

And the Lord answered, I will not do it if 
there be forty there. 

Then Abraham said, Let not the Lord be 
angry, and I will speak. Peradventure there 
shall be thirty found there. 

The Lord said, I will not do it if I find 
thirty there. 



40 



THE STORY OF ABRAHAM. 



Abraham spake again, Peradventure there 
shall be twenty found there. 

The Lord answered, I will spare it for 
twenty's sake. 

Yet once again did Abraham speak. Let 
not the Lord be angry, and I will speak but 
this once only. Peradventure ten shall be 
found there. And the Lord said, I will 



that night, and prepared supper for them, 
and treated them kindly. The angels found 
that all the other men of the city cared for 
nothing but wickedness , and they said to 
Lot, Have you sons or daughters iathe city 
besides those in this house ? If you have^ 
bring them out of the place, for the wicked- 
ness of it is become great before the Lord ; 




THE DESTRUCTION OF SODOM FORETOLD TO ABRAHAM. 



spare it for ten's sake. Then Abraham was 
satisfied; he left off praying for Sodom, and 
returned to his home. 

The angels that God had sent to see 
Sodom came into it in the evening. They 
met Lot in the gate of the city. Lot thought 
they were two men who were on a journey. 
He therefore asked them to stay in his house 



and he has sent us to destroy it. All the 
good people in the city could save their 
lives by leaving at once. 

Lot went out and said to the men who 
had married his daughters, Up ! get you out 
of this place, for the Lord will destroy it. 
But they would not believe him. When the 
morning dawned, the angels hastened Lot, 



THE STORY OF ABRAHAM. 



41 



and said, Arise, take your wife and your two 
daughters that are here, and get away, lest 
you be destroyed in the punishment of the 
city. Strange to say, he still delayed ; but 
the angels caught them by the hand, and 
brought them out of the city, and said, 
Escape for your life ; do not look behind 



The name of the little city was Zoar. Aa 
soon as Lot came into it, the Lord rained 
upon Sodom and Gomorrah brimstone and 
fire out of heaven, and overthrew those cities, 
and all the inhabitants of the plain, and 
everything that grew upon the ground. But 
Lot's wife turned and looked back upon tht 




LOT AND HIS FAMILY FLEEING FROM SODOM. 



you, nor stop anywhere in the plain ; escape 
to the mountain, lest you be consumed. 

Lot feared to go to the mountain, and he 
said, There is a little city in this plain ; let 
me stay there. It is but a little one ; will 
not God spare it ? And the angel said, I 
will not overthrow this city, for which you 
liave spoken. Hasten ! escape to it ; for I 
cannot do anything till you are come into it. 



burning cities, and she became a pillar of salt, 
After these things Abraham went down to 
sojourn in the south country and dwelt 
among the Philistines. And the Lord gave 
to Sarah a son as he had promised to her 
and Abraham. And Abraham called his 
name Isaac. Abraham was a hundred years 
old when Isaac was born. 

And when Isaac came to be a larger boy, 



42 



THE STORY OF ABRAHAM. 



Abraham made a great feast. Now Ishmael 
had thought that he should be his father's 
heir, and when he saw that he was supplanted, 
he was very wroth, and spake bitter words, 
and would have done harm to the child. 
His mother also encouraged him in his 
misdoing. Then Sarah said to Abraham, 
cast out this bondwoman and her son ; for 



children after thee, is not in Ishmael but in 
Isaac. Nevertheless, I will make of Ishmael 
a great nation. 

Then Abraham believed that no harm 
should happen to the lad. Therefore he 
rose up early the next morning, and gave 
Hagar provision of bread and a bottle of 
water, putting it on her shoulder, and sent 




DEPARTURE OF HAGAR AND ISHMAEL. 



the son of a bondwoman shall not be heir 
along with my son, even with Isaac. But 
the thing was very grievous to Abraham, for 
he loved his son Ishmael. Then the Lord 
said to Abraham, Let not this thing that 
Sarah asketh of thee be grievous unto thee. 
Hearken to her words, for indeed the bless- 
ing that I have promised to thee, and to thy 



her and her son away. And Ishmael was'; 
now sixteen years of age or thereabouts. 
So Hagar departed, and wandered in the 
wilderness of Beersheba. But all the water 
in the bottle was spent, and the lad lay under 
a shrub, likely to perish of thirst. Then Hagar. 
went and sat herself down a long way off 
from the lad, even as far as a man may shoot 



THE STORY OF ABRAHAM. 



43 



an arrow. For she said to herself, Let me 
not see the death of the child. And she 
lifted up hei voice and wept. 

Then the Angel of God called to Hagar 
out of heaven, and said, Hagar, what aileth 
thee ? Arise, lift up the lad, and hold him 
in thine hand. I will make him a great 
nation. Then God opened her eyes, and she 
saw a well of water ; and she went, and 
filled the bottle with water, and gave the lad 
drink. And God was with the lad, and he 
grew, and dwelt in the wilderness, and 
became an archer, and his mother took him 
a wife out of the land of Egypt. 

The Seven Lambs. 

While Abraham dwelt at Beersheba, 
Abimelech, king of the Philistines, with 
Phichol, who was captain of his host, came 
to him, and said, We see that God is with 
thee in all that thou doest. Now therefore 
swear unto me that thou wilt not deal falsely 
with me, or with my son, or with my son's 
son, but wilt deal truly with me, as I have 
dealt truly with thee. And Abraham said, 
"I will swear." But he said also, Thy 
servants have taken a wel 1 by force from my 
servants. 

Abimelech answered, I know not who hath 
done this thing. Thou hast not told me 
aught of it till this day, nor indeed have I 
heard of it at all. Then Abraham set seven 
ewe lambs by themselves ; and when Abime- 
kch asked him why he had so done, he 
said, Thou shalt take these seven ewe lambs 
from me, and thy taking them shall be a 
pledge that indeed my servants have digged 
this well. So these two, Abraham and 
Abimelech, made a covenant or agreement 
between them. For many days did Abraham 
dwell in Beersheba, and he planted a grove 
there and worshipped the Lord. 

After these things God tried Abraham's 



faith, saying to him, Take now thy son, 
thine only son Isaac, whom thou lovest, and 
get thee into the land of Moriah, and offer 
him there for a burnt-offering upon one of 
the mountains that I shall show thee. 

The Sacrifice of Isaac. 

So Abraham rose up early in the morning, 
and saddled his ass, and took two of his 
young men with him, and Isaac his son, and 
clave wood for a burnt-offering, and jour- 
neyed towards the place of which God had 
told him. On the third day of his journeying 
he saw the place afar off. Then he said to 
the young men, Abide here, and I and the 
lad will go yonder and worship, and will 
come again to you. For, indeed, he did 
not doubt but that the lad should come back 
again, even though he should slay him for a 
burnt-offering, for he believed that the Lord 
would even raise him up from the dead. 

And he took the wood for the burnt- 
offering, and laid it upon Isaac his son ; he 
took fire also, and a knife. So they went 
both of them together. And Isaac said to 
Abraham, Behold the fire and the wood ; but 
where is the lamb for the burnt-offering ? 
And Abraham said, My son, God will provide 
Himself a lamb for a burnt-offering. Then 
they came to the place of which God had 
told him ; and Abraham built an altar 
there, and laid the wood in order, and bound 
Isaac his son, and laid him upon the wood. 

Then he stretched forth his hand, and 
took the knife to slay his son. But the 
Angel of the Lord called to him out oi 
heaven, and said, Abraham, Abraham! 
And he said, Here am I. Then the Lord 
said, Lay not thine hand on the lad, neither 
do thou anything unto him ; for now I 
know that thou fearest God, seeing that thou 
hast not withheld thy son, thine only son, 
from me, 



44 



THE STORY OF ABRAHAM. 



Then Abraham looked behind him, and 
saw a ram caught in the thicket by his 
horns, and he took the ram and offered it up 
for a sacrifice instead of Isaac his son. 

Then the Lord spake again to him, saying, 
Because thou hast done this thing, and not 
withheld thy son, thine only son, from Me ; 
that in blessing I will bless thee, and in 



Abraham came to mourn for her, and to 
weep for her. 

And Abraham ceased from mourning for 
the dead, and spake to the children of Heth, 
saying, I am a stranger and a sojourner with 
you : give me the possession of a burial- 
place among you, that I may bury my dead 
out of my sight. 




ABRAHAM OFFERING ISAAC. 



multiplying I will multiply thy posterity as 
the stars of the heaven, and as the sand of 
the seashore for multitude. And in thy 
posterity shall all the families of the earth be 
blessed, because thou hast obeyed my voice. 
Then Abraham returned to the young men. 
After these things Sarah died, being one 
hundred and twenty-seven years old ; and 



The children of Heth answered him, Thou 
art a prince among us ; choose one of our 
sepulchres wherein to bury thy dead : none 
of us shall refuse thee his sepulchre. 

Then Abraham bowed himself to them, 
and said, If ye are willing that I should bury 
my dead out of my sight, intercede for me 
with Ephron, that he may sell me the cave 




TSAAC WELCOMING REBEKAH 




JACOB'S DREAM 



THE STORY OF ABRAHAM. 



43 



of Machpelah that he hath, which is in the 
end of his field: for as much money as it is 
worth shall he sell it me for a burying-place. 

Then Ephron the Hittite said to Abraham, 
My lord, I give thee the field and the cave ; 
here in the presence of all the people I give 
it thee for a possession : bury thy dead. 

Then Abraham bowed himself down, and 
said, If thou art willing that I should have 
the field, I pray thee, hear me : I will give 
thee money for the field. Take the money 
from me, then will I bury my dead. 

Ephron answered him, My lord, hearken 
unto me: The land is worth four hundred 
shekels of silver ; but what is that between 
me and thee ? This was about two hundred 
■and forty dollars of our money. 

Then Abraham weighed to Ephron the 
four hundred shekels of silver, even the price 
which he had named in the presence of the 
people. And the field was made over to 
him in the presence of all the people. 

After this Abraham buried Sarah his wife 
in the cave of the field of Machpelah. 

Finding a Wife for Isaac. 

Abraham was now old, and it seemed 
good to him that he should find a wife for 
Isaac his son. So he spake to Eliezer of 
Damascus, who was his steward and the 
eldest servant of his house, and said, Swear 
to me by the Lord, the God of heaven and 
earth, that thou wilt not take a wife for 
Isaac my son of the daughters of the 
Canaanites, among whom I dwell. Thou 
shalt go unto my own kindred, and take a 
wife from among them for my son. 

Now Abraham knew that Nahor, his 
father's brother, had had sons born to him 
of Milcah, Sarah's sister, and that they 
dwelt in Haran, where he himself had dwelt 
before he came into the land of Canaan. 

Then Eliezer answered, Haply the woman 



will not be willing to follow me into this 
land : must I bring thy son again into the 
land from which thou earnest out ? 

Abraham said, Beware that thou bring 
not my son thither again. The Lord God 
of heaven, which took me from my father's 
house, and from the land of my kindred, 
sware unto me that he would give this land 
to me, and to my children after me. If the 
woman will not follow thee, then thou shalt 
be free of thy oath : but, in any case, thou 
shalt not persuade my son to go back to that 
land. Then Eliezer sware to his master that 
he would do his bidding. And he took ten 
camels of his master's — for all Abraham's 
goods were in his hand — and departed to 
Haran, in Mesopotamia, which was the 
city of Nahor. 

He Comes to a Well. 

And when he was come to the city, he 
made his camels kneel down by a well that 
was outside the walls ; and it was evening- 
time, when the women go out to draw water. 
He prayed, saying, O Lord God of my 
master Abraham, I pray thee, show kindness 
to my master Abraham. Let this come to 
pass : if the damsel to whom I shall say, 
Let down thy pitcher that I may drink, shall 
say, Drink, and I will draw for thy camels 
also ; let the same be she whom thou hast 
appointed for thy servant Isaac ; then shall 
I know that thou hast showed kindness to 
my master. 

And while he was yet speaking, Rebekah, 
that was the daughter of Bethuel, son of 
Nahor and Milcah, came to the well. And 
she was a very fair virgin ; and she went 
down to the well, and filled her pitcher, and 
came up again. Eliezer said to her, Let me, 
I pray thee, drink a little water out of thy 
pitcher. So she let down her pitcher from 
her shoulder, whereon she carried it, to her 



16 



THE STORY OF ABRAHAM. 



hand, and gave him to drink. And when 
he had drunk, she said, I will draw for thy 
camels also, till they shall have done drink- 
ing. So she hasted and emptied the pitcher 
into the trough, and went down again to the 
well, and drew for all the camels. And the 



Whose daughter art thou? Is there room 
in thy father's house for us to lodge ? She 
answered, I am the daughter of Bethuel, the 
son of Nahor. Then the man bowed down 
his head and worshipped, saying, Blessed be 
the Lord God of my master Abraham, for 




ABRAHAM S SERVANT MEETING REBEKAH. 



man held his peace, wondering whether or 
not the Lord had prospered his journey. 

When the camels had done drinking, he 
gave her an earring of gold of half a shekel 
in weight, and two bracdeJ-s that weighed 
ten shekels together, And he said to her, 



he hath not forgotten his mercy and truth, 
but hath led me to the house of my master's 
brethren. 

Meanwhile Rebekah ran and told all these 
things to her kindred. Now she had a 
brother, whose name was Laban ; and Laban 



THE STORY OF ABRAHAM. 



47 



when he saw the earring and the bracelets 
upon his. sister's, b&DcJS,, and aeard all that 



wherefore standest thou without ? I have 
prepared thy lodging, and room for the 




ISAAC WELCOMING REBEKAH. 



his sister said, went out to meet the man, 
and said, Come in, thou blessed of the Lord; 



camels. Then Eliezer came into the house; 
and Laban ungirded his camels, and gave 



48 



THE STORY OF ABRAHAM. 



straw and provender for his camels, and 
water to wash his feet and the feet of the 
men that were with him. Meat also was 
set before him to eat ; but he said, I will 
not eat, till I have told my errand. And 
Laban said, Speak on. 

The Man Tells his Errand. 

The man said, I am Abraham's servant. 
And the Lord hath greatly blessed my 
master, and he is become great ; for the 
Lord hath given him flocks and herds, and 
silver and gold. The Lord gave my master 
a son in his old age, and my master hath 
given him all that he hath. Now my 
master made me swear that I would not take 
a wife for his son from the daughters of 
Canaan, but would go to his own kindred to 
seek among them a wife for his son. So I 
came hither. And I prayed to God, and 
said, I will stand by the well ; and when the 
damsel cometh to draw water from the well, 
and I say to her, Give me to drink ■ if the 
damsel say, Drink, and I will draw for thy 
camels also ; let the same be the woman 
whom the Lord hath appointed for my 
master's son. And lo ! even before I had 
done speaking, Rebekah came down to draw 
water of the well. And she did as I had 
said. Then I asked her, Whose daughter 
art thou ? And she said, The daughter of 
Bethuel. Then I put the earring in her ear 
and the bracelets upon her hands. Then I 
bowed down my head and blessed the Lord 
God of my master Abraham, who had led 
me in the right way to find a wife for my 
master's son among his own kindred. And 
now tell me whether ye will deal truly and 
kindly with my master, that I may go away? 

Laban and Bethuel answered, The thing 
is from the Lord : we cannot say bad or 
good. Behold, Rebekah is here, take her to 
be the wife of thy master's son, as the Lord 



hath spoken. Then Eliezer worshipped the 
Lord, bowing himself to the earth. Also he 
brought forth jewels of silver and jewels of 
gold, and gave them to Rebekah. He gave 
also to her brother and to her mother 
precious things. After this he and the men 
that were with him ate and drank, and< 
tarried all night. 

Rebekah Goes to Meet Isaac. 

The next morning they rose up, and 
Eliezer said, Send me away to my master. 
But the damsel's mother and brother said, 
Let Rebekah abide with us a few days, ten 
at the least. But he said, Hinder me not, 
seeing that the Lord hath prospered me ; 
send me away to my master. They an- 
swered, We will call the damsel, and ask 
whether she be willing. So they called 
Rebekah, and asked her, Wilt thou go with 
this man ? And Rebekah said, I will go. 
So they sent away Rebekah and her nurse 
with Abraham's servant and his men. And 
they blessed her. 

So Rebekah and her nurse, and the 
damsels that were with her, departed with 
Abraham's servant, riding upon camels. 
Now, when they came near to the place 
where Isaac dwelt, it chanced that Isaac had 
gone out into the field at eventide *<~* meditate. 
When Rebekah saw him she asked, What 
man is that? Eliezer answered her, That is 
my master. Then she alighted from her 
camel, and covered herself with a veil. And 
Eliezer told Isaac all that he had done. So 
Rebekah became Isaac's wife, and he was 
comforted after his mother's death. Isaac 
was forty years old when he took Rebekah 
to wife. Abraham lived yet thirty and five 
years after these things. And he died in a 
good old age, being one hundred and seventy- 
five years old. And his sons Isaac and 
Ishmael buried him in the cave of Machpelah. 



CHAPTER IV. 

B. C. 1822. 

The Story of Esau and Jacob — Birthright Sold for a Mess of Pottage — Two 
Kids from the Flock — Jacob Obtains the Blessing of Isaac — Dream of the 
Ladder and Angels — Jacob Visits Laban — Leah and Rachfl — Serving Fourteen 
Years to Obtain Rachel for a Wife — Happy Meeting of Jacob and Esau. 




, SAAC had two sons, 
named Esau and 
Jacob. Though 
they were twin 
brothers, yet they 
grew up very un- 
like each other : 
Esau was a hunter, 
and Jacob was a 
shepherd. Esau 
was the elder of 
the two brothers, 
and as such, he had 
certain privileges 
called the birthright. The first-born son was 
always held in honor next to his parents — 
he had twice as much of his father's goods 
as the other sons. When the father died, 
then he became the head of the family, and 
ruled over his brothers and sisters. As in 
those days the father was the priest and 
minister of religion to the family, so this 
office at his death passed to his eldest son. 
With the birthright went the father's special 
blessing. 

One day Esau came in from the field 
where he had been hunting, or working, to 
the tent where Jacob was. He was very 
hungry and tired : he felt as if he should 
. die, he was so faint. 

When Esau came in, Jacob was boiling 



some red lentils in oil. These, when cooked 
make a mess of red pottage. Esau said to 
his brother, Give me that mess of red pot- 
tage, for I am hungry and faint. Jacob 
unkindly said, I will not iet you have it 
unless you will sell me your birthright for it. 

Esau a'A not care much for houses and 
lands, and silver and gold. And he said to 
Jacob, I am at the point of death, and what 
good will a birthright do me ? So he sold 
his birthright to Jacob for a mess of pottage, 
and did eat and drink, and then went or. 
his way. 

When Isaac was so old that his eyes were 
dim, and he could not see, he called Esau to 
him and said : I am an old man, and I know 
not how soon I may die. Take then, I pray 
thee, thy quiver and thy bow, and go out 
into the field, and get me some venison. 
And make me a nice dish of it, such as I 
love, and bring it to me, that I may eat, and 
bless thee before I die. 

And Rebekah heard when Isaac spoke to 
Esau his son ; and Esau went to the field to 
hunt for venison. And Rebekah told Jacob, 
word for word, what Isaac had said to Esau. 
And she said, Now, my son, obey my voice, 
and do as I command you. Go to the flock, 
and bring me two good kids from the goats^ 
and I will season the meat well, and make 
such a dish as will please thy father 
And thou shalt bring it to thy father, 

49 



50 



THE STORY OF ESAU AND JACOB. 



that he may eat, and bless thee before 
he dies. 

Jacob said to Rebekah his mother, But my 
brother Esau is a hairy man, and I am a 
smooth man. Perhaps my father will feel of 
me, and I shall seem to him as a deceiver, 
and I shall bring a curse upon myself, and 
not a blessing. 

His mother said, Upon me be thy curse, 
my son. Only do as I bid thee, and go 
fetch the young kids. And he went, and 
brought them to his mother, and she made 
of them such a dish as his father loved. 

Jacob in Esau's Clothes. 

And Rebekah took the best clothes of her 
eldest son Esau, which were in the house, 
and put them on Jacob her younger son. 
And she put the skins of the kids on his 
hands, and on the smooth part of his neck. 
And she gave the meat and the bread into 
the hand of her son Jacob. And he came 
near to Isaac, and said, My father. And 
Isaac said, Here am I ; who art thou, my 
son ? Jacob said, I am Esau thy first-born ; 
I have done as thou didst bid me. Rise, I 
pray thee, and eat of my venison, that thy 
soul ysay bless me. 

Isaac said, How is it thou hast found it so 
quickly, my son ? And he said, Because the 
Lord led the way. And Isaac said to Jacob, 
Come near, I pray thee, that I may feel thee, 
my son, whether thou be my son Esau, or 
not. And Jacob went near to Isaac his 
father; and he felt him, and said, The voice 
is Jacob's voice, but the hands are the hands 
of Esau. And as he could not see, he 
blessed him, thinking he was Esau. And 
he said, Art thou my very son Esau ? And 
he said, I am. 

And Isaac ate of the venison, and drank 
of the wine that Jacob brought. And he 
said, Come uear now, and kiss me, my son. 



And Jacob came near, and kissed him ; and 
he smelled the smell of his clothes and 
blessed him, and said, The smell of my son 
is as the smell of a field which the Lord hath 
blessed. And he told his son that God 
would take care of him, and give him great 
wealth, and make him a ruler over many 
nations. 

Jacob had scarce left the presence of Isaac 
his father, when Esau his brother came in 
from the hunt. And he also cooked some 
meat and brought it to his father, and said, 
Rise now, and eat of thy son's venison, that 
thy soul may bless me. And Isaac said to 
him, Who art thou ? And he said, I am 
thy first-born, Esau. And Isaac trembled 
greatly, and said, Who, and where is he that 
hath taken venison, and brought it to me, 
and I have eaten before thou earnest, and 
have blessed him ? Yea, and he shall be 
blessed. 

The Blessing Stolen. 

And when Esau heard the words of his 
father, he cried out with a great and exceed- 
ing bitter cry, Bless me, even me also, O my 
father. And he said, Thy brother came, and 
by fraud hath taken away thy blessing. 
And he said, Is he not rightly named Jacob? 
for he hath twice supplanted me. He took 
away my birthright ; and now he hath 
caken away my blessing. And he said, Hast 
thou not reserved a blessing for me ? 

Isaac said to Esau, Behold, I have made 
him thy lord, and all his brethren have I 
given to him for servants, and have made 
him rich and great ; and what shall I do 
now unto thee, my son ? Esau said, Hast 
thou but one blessing, my father ? bless me, 
even me also, O my father ! And Esau 
lifted up his voice and wept. 

And Isaac, pierced to the heart, said unto 
him, By thy sword shalt thou live, and shalt 



THE STORY OF ESAU AND JACOB. 



51 



serve thy brother ; and it shall come to pass 
when thou shalt rule in the land, that thou 
shalt break his yoke from off thy neck. 

Esau, more ready to blame others than 
himself, hated Jacob because of the blessing 
his father had given him ; and he planned 
to kill his brother, as soon as his father was 
laid in the grave. He thought that Isaac's 



to him, she said, I will send and fetch thee: 
from thence. Why should I lose both of 
you in one day ? 

And Rebekah made an excuse to Isaac 
for sending her favorite son away. She was 
not pleased with Esau's wives, nor did she 
wish her son Jacob to take a wife from the 
daughters of Heth. She told Isaac so, and 




ISAAC BLESSING JACOB. 



death was near at hand, but the old man 
lived many years longer ; and in the mean- 
time this threat of Esau's came to the ears 
of Rebekah. 

She sent for Jacob, and told him that Esau 
meant to kill him, and bade him go to Haran, 
where Laban, her brother, dwelt, and stay 
with him till Esau's anger was turned away. 
When he has forg-otten what thou hast done 



Isaac sent Jacob to Padan-aram, to the house 
of Bethuel, his mother's father, and bade him 
take a wife from among the daughters olf 
Laban, the brother of Rebekah. 

And Jacob went out from Beer-sheba, and 
took his way toward Haran. Jacob set out 
from Beer-sheba all alone. It was not usual 
in those days to do this, as there was dangei 
of meeting wild beasts or wicked men. But 



52 



THE STORY OF ESAU AND JACOB. 



Jacob stole out in this quiet way from his 
home, because he was afraid of his own 
brother Esau ; and he wished to make no 



he stayed there all night. He took a stone 
and placed it so that it would do for pillows, 
and then laid down to sleep, for he was very 




Jacob's vision of angels. 



show or parade to excite Esau's feelings, and 
make him more angry and jealous. 

And he went on toward Haran ; and 
when he came to a certain place, at sunset, 



tired. And as he slept he dreamed. And 
in his dream he saw a ladder reaching from 
earth to heaven, and the angels of God 
ascending and descending on it. And be- 




THE ANGEL APPEARING TO BALAAM 



THE STORY OF ESAU AND JACOB. 



53 



hold, the Lord stood above it, and said that 
he would do great things for him. And he 
said, Behold, I am with thee, and will bring 
thee again to this land ; for I will not leave 
thee until I have done that which I have 
spoken to thee of. 

And Jacob woke out of his sleep, and 
said, Surely the Lord is in this place ; and I 
knew it not. And he was afraid, and said, 
How dreadful is this place ! This is none 
other than the house of God, and this is the 
gate of heaven. 

And Jacob rose up early in the morning, 
and took the stone that he had put for his 
pillow, and set it up on one end for a pillar, 
to mark the place, so that he would know it 
when he came back from his errand. And 
he poured oil on top of the pillar, as a token 
of praise to God. And he called the name of 
that place Bethel : that is, The House of God. 

The Sheep at the WelL 

And Jacob vowed a vow — or, as we say, 
he took an oath — and said, If God will be 
with me, and will keep me in this way that I 
go, and will give me food and clothes, so 
that I come back to my father's house in 
peace, then shall the Lord be my God. 
And this stone, which I have set for a pillar, 
shall be God's house ; and of all that thou 
shalt give me, I will surely give the tenth 
unto thee. 

Then Jacob went on his journey, and 
came to the land of the children of the east. 
And he looked, and saw a well in a field ; 
and lo, there were three flocks of sheep lying 
by it ; for out of that well they watered the 
flocks. And a great stone was on the mouth 
of the well. And there were all the flocks 
gathered. And the shepherds rolled the 
stone from the mouth of the well, and 
watered the sheep, and then put the stone 
back in its place again. 



Jacob drew near and asked them whence 
they came. We are from Haran, they said. 
Do you know Laban, the son of Nahor? 
inquired Jacob. And they said, We know 
him. Jacob said to them, Is he well ? They 
said, He is well ; and behold, Rachel his 
daughter cometh this way with her sheep. 
And he told the men to make haste and 
water the sheep, and then go and feed them. 
But they said they could not do this ; that 
they must wait until all the flocks were 
gathered there ; then the stone would be 
rolled from the mouth of the well, =>.nd they 
could water the sheep. This was so there 
would be no waste of the precious water. 

And while he yet spake with them, Rachel 
came up with her father's sheep, for she took 
care of them. And when Jacob saw Rachel, 
he drew near, and rolled the stone from the 
mouth of the well, and watered the flock of 
Laban, his mother's brother. And Jacob 
kissed Rachel and wept for joy. And he 
told her that her father was his uncle, and 
that he was Rebekah's son. And Rachel 
ran and told her father. 

Laban's Two Daughters. 

When Laban heard that Jacob, his sister's 
son, was near, he ran to meet him, and threw 
his arms around his neck, and kissed him, 
and brought him to his house. And Jacob 
told Laban what he had come for. Laban 
said to him, Surely thou art my bone and 
my flesh ; and Jacob stayed with him for 
the space of a month. Then Laban said to 
Jacob, Because thou art related to me, 
shouldst thou work for me for nothing ? 
Tell me what shall thy wages be? 

Laban had two daughters : the name of 
the elder was Leah, and the name of the 
younger was Rachel. Leah was tender- 
eyed, but Rachel was beautiful and well 
formed. And Jacob loved Rachel. So when 



64 



THE STORY OF ESAU AND JACOB. 



Laban asked what wages he would take, he 
said, I will serve thee seven years for Rachel, 
thy younger daughter. Laban said, It is 
better that I give her to thee, than that I 
should give her to another man. So stay 
with me. And Jacob served seven years for 
Rachel, and they seemed to him but a few 
days, so great was his love for her. 



whom he had wed ; and he went at once to 
Laban, and said, What is this thou hast done 
to me ? did I not serve with thee for Rachel ? 
Why hast thou played me such a trick ? 

Laban said, It is not the custom of our 
country to give the younger before the first- 
born. Be true to Leah, and thou shalt have 
Rachel also, if thou wilt serve me for another 




JACOB MEETING RACHEL. 



And Jacob said to Laban, Give me my 
wife, for the time is up that I said I would 
serve thee. And Laban gathered together 
all the men of the place and made a feast. 
And in the evening he brought in Leah, 
closely veiled, so that her face could not be 
seen, and Jacob took her for his wife. In 
the morning Jacob saw that it was Leah 



seven years. And Jacob did so, and Laban 
gave him his daughter Rachel for a wife, for 
there was no law in those days to prevent a 
man from having more than one wife. And 
Jacob loved Rachel far more than he did 
Leah, and stayed with Laban even another 
seven years on her account. God gave 
children to Leah ; but Rachel had no children, 



THE STORY OF ESAU AND JACOB. 



55 



and her heart was sad, and she was very- 
jealous of her sister. But at last God heard 
her prayer, and gave Rachel a son. And 
she called his name Joseph. 

By this time Jacob had become a rich 
man, and had flocks and herds of his own. 
And Laban's son spoke ill of Jacob ; and 



home of Isaac, his father. And on the way 
a company of angels met him. And when 
Jacob saw them he said, This is God's host 
And he called the name of that place 
Mahanaim, which means Two hosts, or camps, 
Jacob was still afraid of his brother Esau 
and had sent messengers to speak with hini 




LABAN HIRING JACOB. 



Laban was not the good friend to him that he 
had been. And God told Jacob to go back 
to his own country. So Jacob put his wives 
and his sons on camels, and took all the 
flocks and herds, and everything that he 
owned, and left Laban, and went back to the 



and to offer him rich gifts if he would be at 
peace with him. The messengers brought 
word that Esau was on his way to meet 
Jacob with four hundred men. Jacob was 
in great fear, and prayed to God to save him 
from the hands of his brother who hated him 



56 



THE STORY OF ESAU AND JACOB. 



so. He said, I am not worthy the least of 
thy mercies, and of all the kind care thou 
hast given me. But save me, I pray thee, 
from the hand of my brother Esau, for I fear 
him, lest he will come and smite me. 

One night Jacob was left alone, and there 
came an angel, who wrestled with him till 
the break of day. And when the angel saw 



for as a prince thou hast power with God 
and with men. The word Israel means, A 
prince of God. 

And Jacob said to the angel, who was in 
the form of a man, Tell me, I pray thee, thy 
name. And he said, Why dost thou need to 
ask my name? And he blessed him then 
and there. And Jacob called the name of 




JACOB WRESTLING WITH THE ANGEL. 



that he could not throw Jacob, he touched 
the hollow of his thigh and put it out of 
joint. And he said, Let me go, for the day 
breaketh. And Jacob said, I will not let 
thee go, except thou bless me. And the 
angel said to him, What is thy name? And 
he said, Jacob. The angel said, Thy name 
shall be called no more Jacob, but Israel : 



the place Peni-el : for I have seen God face 
to face, and my life is saved. The word 
Peni-el means, The face of God. 

When Jacob raised his eyes, he saw Esau 
coming with his four hundred men. And he 
went out in front of his wives and children, 
and bowed down to the ground seven times 
on his way to his brother. And Esau ran 



THE STORY OF ESAU AND JACOB. 



57 



to meet him, and fell on his neck and kissed 
him ; and they both wept together, and all 
the past was forgiven. Then Esau raised 
his eyes, and saw the women and children, 
and said, Who are those with thee ? And 
Jacob said, The children which God hath 
given thy servant. And they all bowed 
down before Esau. Then Esau said, What 



face, and to know thou art pleased with 
me, is as if I had seen the face of God 
He said God had been good to him, and he 
had enough and to spare, and he urged Esau 
so strongly to take his gifts, that Esau did 
so. And Esau went back to Seir, where he 
lived ; and Jacob went on his way. And 
God told him to go up to Bethel and dwell 




THE MEETING OF JACOB AND ESAU. 



meanest thou by all this drove which I met ? 
Jacob told him they were sent as a present 
to him. Esau said, I have enough, my 
brother ; keep what is thine own. 

And Jacob said, Nay, I pray thee, if now 
I have found grace in thy sight (that is, if 
thou art good friends with me), then take 
the present I bring. For to have seen thy 



there for a while, and build there an altar to 
the God who came to him when he fled 
from his brother Esau. 

Now Rachel when she left her father's 
house stole some of the images that she had 
been wont to worship. And when God told 
Jacob to go up to Bethel he said to his 
household, and to all that were with him, 



58 



THE STORY OF ESAU AND JACOB. 



put away the strange gods that are among 
you, and let us go up to Bethel, and I will 
make there an altar unto God, who helped 
me when I was in distress, and took care of 
me on my journey. And they took their 
earrings from their ears, and gave them and 
the idols to Jacob, and he buried them in 
the ground under an oak tree which was 
near Shechem. And they came to Bethel, 
and Jacob built an altar there and gave 
praise to God. 

It was here that Deborah, Rebekah's 
nurse, died and was buried under an oak. 
God appeared to Jacob again and blessed him, 
telling him his name should not be called 
Jacob any more, but he should be called 
Israel. And a promise was given to Jacob 
that he should be the father of nations, and 
would have kings for his posterity. Then 
God said to Jacob, The land which I gave 
Abraham and Isaac, to thee will I give it, 
and to thy children after thee will I give the 
land. And God went up from Jacob in the 



place where he talked with him. And Jacob 
set up a pillar in that place; it was a pillar 
of stone, and he poured oil on it. Ana 
Jacob called the name of the place where 
God talked with him Bethel. The meaning 
of the name Bethel is, the house of God 
Jacob had been blessed and he set up the 
stone and poured oil on it to mark the place 
where the promise was made to him that 
nations should come from him. 

As they went from Bethel, they came near 
to a place called Ephrath — where Bethlehem 
now is. And there God gave Jacob and 
Rachel another son. And his father called 
him Benjamin. And Rachel died, and was 
buried on the way to Bethlehem. And 
Jacob set up a stone on her grave, to mark 
the spot where she lay. Jacob came back 
to Hebron, to the land where Isaac his father 
dwelt, and made his home there. And Isaac 
lived to be one hundred and eighty years 
old, and then he died, and Jacob and Esau 
buried him. 




CHAPTER V 



B. C. 1729. 

The Story of Joseph — A Boy in a Pit — Sold Away into Egypt — The Coat Dyed 
with Blood — Telling the Meaning of Dreams — Wearing the King's Ring — 
Famine in all Lands — Joseph's Brethren in Egypt — Jacob and Benjamin. 




ACOB had twelve 
sons. The young- 
est two were 
Joseph and Ben- 
jamin, whose 
mother was Ra- 
chel. Jacob's 
sons were shep- 
herds ; and Jo- 
seph too, as soon 
as he was old 
enough, was sent 
out into the fields 
lo heko his brother to feed the flocks. Now 
of all his sons, Jacob loved Joseph the most. 
He was the child of Rachel whom Jacob 
dearly loved; and also Joseph was more 
upright and true than his elder brothers. 
When he was with them out in the fields he 
saw them doing many wrong things, and he 
thought their father ought to know it. So 
Joseph told him of all their wicked conduct, 
and this made therr dislike him very much. 
Besides this, they had another reason for 
hating him. Their father Jacob, to show 
how much he loved his favorite son, gave 
him a coat of many colors. This was a 
mark of very great distinction and honor, 
and it is supposed also to have been a sign 
that the person wearing it was intended to 
be his father's heir. AH these things made 



Joseph's brothers so angry and jealous that 
they could not speak peaceably to him; they 
hated him, and were rough and unkind to him, 

Joseph's Strange Dream. 

One night Joseph dreamed a very strange 
dream, and he told it to his brothers. He 
said to them, Hear, I pray you, this dream 
which I have dreamed. I thought we were 
all in the field binding sheaves, and, lo, my 
sheaf arose and stood upright ; and, behold, 
your sheaves stood round about, and bowed 
low to my sheaf. 

Joseph's brothers were very angry when 
they heard this dream, and they said scorn- 
fully, Do you indeed think that you will 
reign over us ? and do you really suppose 
that you will have the mastery over us? 
And they hated him yet the more for his 
dreams and for his words. 

After this he had another strange dream 
which he told to his brothers. He said, 
Behold, I have dreamed a dream more ; and, 
behold, the sun, and the moon, and the 
eleven stars, bowed down to me. 

Joseph told this dream to his father as welV 
as to his brothers ; and his father rebuked 
him gently, and said, What is this dream 
that you have dreamed ? Shall I and your 
mother and your brothers indeed come 
to bow down ourselves to you to the 
earth r" 

59 



60 



THE STORY OF JOSEPH. 



And his brorhors envied him. But his 
father thought a great deal about this dream 
and the strangeness of it, and wondered 
what it could really mean. 

You Vnow, when people have large flocks 
of sheep and goats and cattle to take care of, 
they are obliged to take them from place to 
place to get fresh grass for them to eat. So, 



he answered, Here am I. And Jacob said. 
Go, I pray you, see whether it be well with 
your brothers, and well with the flocks ; 
and bring me word again. 

With a light heart, Joseph set. off to do his 
father's bidding. How little could either of 
them know, when he left his father's tents 
that day, that he would never return to that 




t oseph's dream of the sun, moon and eleven stars. 



after a time, Joseph's brothers took their 
father's flock to Shechem ; to feed them there. 
One day Jacob said to Joseph, Your brothers 
are feeding the flock in Shechem. Come, 
and I will send you to them. Jacob never 
thought there could be any danger, and 
Joseph was not afraid. He was quite ready 
and willing to go wherever he was sent, so 



home any more ; and that years and years 
would pass away before he should again see 
that dear father's face. 

Without any fear of coming evil, Joseph 
passed on, out of the vale of Hebron, till he 
came to Shechem; but his brothers were 
nowhere to be seen. He wandered about in 
the fields, looking for them, but he could not 




JACOB IN THE HOUSE OF LABAN 



THE STORY OF JOSEPH. 



61 



find them. At last a man saw him as he 
was wandering about, and asked nim, For 
what are you looking ? 

Joseph answered, I am looking for my 
brothers. Tell me, I pray you, where they 
feed their flocks. And the man said, They 
are gone from here ; for I heard them say, 
Let us go to Dothan. So Joseph went after 
his brothers, and found them in Dothan. 
But while he was still a long way off. his 




SHEPHERD LEADING HIS FLOCK. 

brothers saw him as he was crossing the 
valley to meet them ; and at the sight of 
him, wearing the coat of many colors, all 
their bitter, jealous feelings grew more.strong. 
They hated him, and now their only wish 
was to kill him. 

So they began to plan how it was to be 
done. They said one to another, Look, this 
dreamer is coming. Come now, therefore, 
let us kill him and throw him into some 



large pit or hole, and then we will say that 
a savage animal has eaten him ; and we shall 
see what will become of his dreams. 

All of the wicked brothers agreed to this 
plan except Reuben, the eldest. He was 
shocked at the thought of killing his young 
brother. So he said to them, Do not let us 
kill him. Shed no blood, but throw him 
into this pit that is here in this lonely place 
in the wilderness ; and do not let us hurt 
him. For Reuben intended 
to take him out of the pit 
again secretly, and to take 
him back to his father. 

After they had cast Joseph 
into the pit, they coolly sat 
down to eat bread. But 
Reuben had gone away. 
The others were still sit- 
ting near the pit eating their 
meal, when they looked up 
and saw a company of Ish- 
maelites, with their camels, 
coming that way. They had 
with them some spices and 
balm and myrrh, which they 
were carrying down into 
Egypt to sell there. And 
now a fresh thought came 
into the minds of these cruel 
men ; and Judah said to his 
brothers, What good will it 
do us if we kill our brother, 
or if we leave him in this pit to starve to 
death? Come, and let us sell him to the 
Ishmaelites, and do not let us hurt him> 
for after all he is our brother. 

And his brethren were content to do as 
Judah had said. So they lifted up Joseph 
out of the pit, and when the Ishmaelites 
passed by, they sold him to them for twenty 
pieces of silver. And the Ishmaelites took 
him, and carried him into Egypt to be a slave. 



62 



THE STORY OF JOSEPH. 



Some time afterwards, when his brothers 
were out of sight, Reuben went to the pit to 
draw up poor Joseph, and to take him back 
to his father again. He looked in, and, 
behold, Joseph was not in the pit ! In great 
distress and grief he tore his clothes. In 
that country it is a sign of great sorrow and 



he might not think they had done anything 
to Joseph. This is what they did. They 
took Joseph's coat of many colors, and they 
killed a kid of the goats, and dipped the coat 
in the blood. Then they carried the coat, 
all covered with blood, to their father, 
and said to him, We found this ; do ycu 




JOSEPH SOLD BY HIS BRETHREN. 



mourning to tear the clothes ; and Reuben 
showed by this how bitterly he grieved. 

He went at once to his brothers, and said 
to them, The child is gone — he is not in the 
pit ; and I, what shall I do ? where shall I go ? 

And now they began to consult together 
what lie they should tell their father, so that 



think it can really be Joseph's coat or not ? 

When Jacob saw it, he knew it at once, 
and a terrible pain came into his heart. He 
said, It is my son's coat ; a wild beast has 
devoured him : Joseph is without a doubt 
torn in pieces. 

And Jacob rent his clothes, and put a 



THE STORY OF JOSEPH. 



63 



coarse kind of cloth, called sackcloth, upon 
him (to wear sackcloth is another sign of 
grief) ; and he mourned his beloved son 
many days. 

And all his sons and all his daughters 
rose up to comfort him ; but he refused to be 
comforted. He said, I will go down into the 
grave unto my son mourning. Thus his 
father wept for him. 

At last the Ishmaelites with their captive 
boy, and their camels, laden with spices, 
arrived in Egypt. 

Now Joseph was a very handsome youth ; 
and Potiphar, who was an officer of King 
Pharaoh, and captain of the guard, thought 
he would like to have him for a servant. 
So he bought him from the Ishmaelites., who 
had carried him down into that country. 
And the Lord was with Joseph, so that he 
became a very prosperous man ; and he was 
in the house of his master the Egyptian. 

But what a change this was for him! 
Instead of the robe of honor — the coat of 
many colors — he now wore the dress of a 
slave. Instead of being in the position of 
the favorite son of a rich and powerful chief, 
he was now a servant in a strange land. 
And instead of being free to look after his 
father's flocks in the green valleys and on the 
steep slopes of beautiful Canaan — he himself 
a young shepherd chief — he now had to wait 
upon the orders of his master, and could 
only go where he was sent. 

Joseph Promoted. 

And his master saw that the Lord was 
with him, and that the Lord made all that 
he did to prosper in his hand. And Joseph 
found grace in his sight, and he served him 
faithfully ; so Potiphar made him overseer — 
that is, gave him charge — over his house ; 
and all that he had he put into Joseph's 
hands. 



From the time that he had made him over- 
seer in his house, and over all that he had, 
the Lord blessed the Egyptian's house for 
Joseph's sake; and the blessing of the Lord 
was upon all that he had, in the house and 
in the field. And Potiphar left the whole 
management of everything to Joseph, without 
even taking the trouble to look after him, foi 
he knew that Joseph was faithful and upright. 

But it came to pass after these things that 
his master's wife, who was a very wicked 
woman, tried to make Joseph as wicked as 
herself. She was deceitful, and would do 
things behind her husband's back that she 
would not do if he were near; and she 
wanted Joseph to be deceitful too. But he 
would not listen to her; for he feared God t 
and he was true to his master. 

Many times she tried to tempt him into 
sin; but he said to her, My master trusts 
me. He has given into my charge every- 
thing that is in the house, and he has been 
very kind to me. How, then, can I deceive 
him? it would be a great wickedness, and 
a sin against God. 

Accused by a Woman. 

His master's wife became very angry at 
last, and she determined to get him into 
trouble and disgrace. So one day, as soon 
as Potiphar. her husband, had come into the 
house, she went to him and said, The 
Hebrew servant whom you have brought 
unto us is not as good as you think him to 
be. When you were out he came and was 
very rude to me, and mocked me; but when 
I cried out, he was frightened and ran away 

When Potiphar heard the words of his 
wife which she spoke to him, saying, After 
this manner did your servant behave to me,, 
he was exceedingly angry. He never 
thought that his wicked wife was telling him 
what was untrue; he believed all that she 



64 



THE STORY OF JOSEPH. 



said, and so he was determined to punish 
Joseph. He took him, and put him into 
the prison which was in his house. It was a 
place where the king's prisoners were bound ; 
and he was there in the prison. 

Once more, you see, Joseph was suffering 
from the wickedness of others. He had 
done nothing wrong, he had bravely done 
the right, yet now he was punished as a 
wrong-doer. He was bound with heavy 
chains ; and the iron chains that were round 
his feet hurt him very much ; and his heart 
was sad. 

But the Lord was with Joseph, and showed 
him mercy. The keeper of the prison 
treated Joseph with kindness, so that before 
very long his chains were taken off, and he 
was allowed to walk about. Then, when 
the keeper of the prison saw how perfectly 
he was to be trusted, he gave into Joseph's 
care all the other prisoners that were in the 
prison ; and whatever they did there he was 
the doer of it. 

Two More Prisoners. 

Nine long, weary years passed away, and 
Joseph was still a prisoner. Though he was 
so much trusted, yet he was not allowed to 
leave the prison ; he was still in disgrace — 
still suffering from the wicked lies of Poti- 
phar's wife. 

Now it happened oae day that the king of 
Egypt was very angry with two of his 
servants. The chief butler and the chief 
baker had provoked the king so much that 
he told Potiphar to take them away to prison. 
Potiphar, therefore, brought them to Joseph, 
and ordered them to be bound with chains, 
and told him to be sure and keep them safely. 

The chief butler and the chief baker had 
been for some time in prison, when they both 
had a dream in the same night. Each 
of them had a different dream ; and when 



they awoke they could not help thinking 
about it, and it made them feel very 
miserable. When Joseph came in to them 
next morning, as he was always accustomed 
to do, to give them their food, he noticed 
at once that they were looking very much 
cast down. So he asked Pharaoh's servants, 
saying, Why do you look so sad to-day? 

And they said to him, We have dreamed 
a dream, and there is no one to tell us the 
meaning of it. And Joseph said, God sends 
dreams, and he can show you what Oey 
mean ; so tell me, I pray you, what it is r ou 
have dreamed. 

A Vine With Three Branches. 

And the chief butler told his dream 
to Joseph, and said to him, In my dream, 
behold, a vine was before me. And on the 
vine were three branches ; and it seemed 
as if these branches began to bud and to 
blossom. Then clusters of grapes grew on 
them, and the grapes were quite ripe. And 
Pharaoh's cup was in my hand ; and I took 
the grapes and pressed them into Pharaoh's 
cup, and I gave the cup into the king's hand. 

This was the butler's dream. And when 
Joseph heard it, he knew at once what the 
meaning of it was ; for God gave him wisdom, 
and the power to explain or interpret dreams. 

And Joseph said to the chief butler, This 
is the meaning of your dream. The three 
branches are three days. In three days 
Pharaoh will take you out of prison, and will 
let you go back to your place in the king's 
house. And you shall give the cup of wine 
into Pharaoh's hand again, as you used tc 
do when you were his butler. But do 
remember me when it shall be well with you, 
and show your kindness to me, I pray you ; 
and tell Pharaoh about me, so that I may be 
taken out of this prison. For indeed I was 
stolen away out of the land of the Hebrews; 



THE STORY OF JOSEPH. 



65 



-ind here also I have done nothing that they 
should shut me up in a place like this. 

Three White Baskets. 

When the chief baker saw what a happy 
meaning there was to the butler's dream, 
he was in a great hurry to tell about his own ; 
and he said to Joseph, In my dream, 
I thought that I had three white baskets 
■on my head. 1 n the top basket there were 
all manner ot cakes, and of baked meats, for 
Pharaoh ; and the birds came and ate all the 
■cakes and baked meats out of the basket that 
was on my head. 

Joseph told him the meaning of his dream. 
He said, The three baskets mean three days. 
In three days Pharaoh will take you out 
of prison, and will have you hung up on 
a tree; and when you are dead, the birds 
will come and will eat your flesh off you. 

Just as Joseph had said, it all came to pass. 
Three days after he had explained the mean- 
ing of the dreams, it was Pharaoh's birthday ; 
and the king made a great feast for all his 
servants. Then he sent for the chief butler 
and the chief baker out of prison ; and when 
they came before him, he forgave the butler, 
and said that he might wait upon him as he 
had done before: so the butler gave the cup 
»>. r ain into Pharaoh's hand. 

But the king would not forgive the chief 
baker. He ordered him to be hanged, just 
-as Joseph had told him he would do. 

The butler was a very ungrateful man. 
'He quite forgot Joseph ; he quite forgot the 
■earnest request that he would mention Joseph 
to the king, and get him taken out of prison. 
M onth after month the poor prisoner waited, 
hoping that some one would come to set 
him free ; but he waited in vain 

God had not forgotten Joseph, though he 
chose to try his patience by keeping him so 
3ong in prison. In his own good time he 
5 



prepared the way for setting the prisoner 
free; and this was how he brought it about. 
Two full years had passed away since the 
ungrateful butler had left the prison (where 
Joseph had now been shut up for more than 
eleven years), when one night Pharaoh, king 
of Egypt, had a very strange dream. 

The Fat and Lean Cows. 

He thought he was standing by the river 
Nile, which runs through the land of Egypt ; 
and, behold, there came up out of the river 
seven very nice-looking fat cows. In that 
country cattle are very fond of standing quite 
up to their necks in water, both because of 
the heat, and also to protect themselves from 
the flies and insects. These cows that 
Pharaoh was watching in his dream began 
to feed in a meadow. Afterwards he thought 
he saw seven other kine, or cows, come up 
out of the river; they were very thin and 
ugly, and they stood by the other cows upon 
the brink of the river. And the thin, ugly 
cows ate up the fat, nice-looking ones. 
Then Pharaoh awoke. 

But he slept again, and had another 
strange dream. This time he thought he 
saw seven ears of corn come up upon one 
stalk, full of good grain. And, behold, seven 
thin ears, all shrivelled and withered with 
the east wind, sprang up after them. And 
the seven thin ears ate up the seven good 
and full ears. And Pharaoh awoke, and. 
behold, it was a dream. 

Sends for Joseph. 

In the morning his spirit was troubled. 
He felt that his dreams must have a meaning, 
and he longed to have them explained to 
him. So he sent for all the wise men of 
Egypt, and for the men who studied secret 
arts, and who pretended to understand 
dreams ; but when the king had told them 



66 



THE STORY OF JOSEPH. 



his dreams, not one of them could tell him 
die meaning of them. 

At last the butler thought of Joseph. He 
felt ashamed and sorry that he could have 
forgotten him so long, and that he had not 
kept his promise to him. He spoke to the 



youug man, an Hebrew, servant to Potiphar, 
the captain of the guard ; and we told him 
our dreams, and. he explained to us the 
meaning of them. He said that I should be 
the king's butler again, but that the baker 
would be hanged. And it all happened 




JOSEPH INTERPRETING PHARAOH S DREAMS. 



king, and said, I do remember my faults this 
day. Pharaoh was angry with his servants, 
and put me in prison in the house of the 
captain of the guard, both me and the chief 
baker. And we dreamed a dream in one 
night. J and he ; each of us had a different 
d: Q am. And there was there with us a 



exactly as he had told us. When Pharaoh 
heard this, he ordered some men to go 
quickly and bring Joseph to him. So the)' 
went in haste and took him out of prison, 
where he had been so long. Then he shaved 
off his beard, and cut his hair short, in tht 
way the Egyptians were accustomed to dc ; 



THE STORY OF JOSEPH. 



67 



and he changed his garments, to make him- 
self fit to appear before the king. Then, 
when he was quite ready, they brought him 
to Pharaoh. 

And the king said to Joseph, I have 
dreamed a dream, and there is no one to tell 
me what it means. But I hear that you are 
able to explain the meaning of dreams. 

And Joseph answered Pharaoh, saying, It 
is not in me — I cannot do it of myself; God 
shall give Pharaoh an answer of peace. 

What the Dreams Meant. 

And Pharaoh told Joseph his dreams. 
And Joseph said unto the king, Both the 
dreams have the same meaning ; and God 
has showed Pharaoh what he is going to do. 
The seven good kine are seven years ; and 
the seven good ears of corn are seven years ; 
the dream is one. And the seven thin kine, 
and the seven thin ears of corn, are also 
seven years— seven years of famine. 

This is what God is going to do, and what 
he has shown to Pharaoh. There are going 
to be seven years of very great plenty in all 
the land of Egypt. But afterwards there 
will come seven years of famine. And all 
the plenty shall be forgotten in the land of 
Egypt, and the famine shall consume the 
land ; for it shall be very grievous. And the 
reason that the dream was doubled unto 
Pharaoh twice, is because God will certainly 
bring it to pass ; and he will do it soon. 

When Joseph had finished explaining 
about the dreams to Pharaoh, he began to 
advise the king what to do. He said, Let 
Pharaoh look out a man who is very prudent 
and wise, and let him be set over the land of 
Egypt. And while the seven years of plenty 
last, let him be careful to gather up all the 
food of those good years that come, and save 
up corn for Pharaoh. So, when the seven 
years of famine come, there will be food for 



the peopk ; and the land will not be 
destroyed with famine, even though no com 
will be growing in the fields. 

Made Ruler of Egypt. 

And Pharaoh said to his servants, Where 
can we find such a wise man as Joseph? for 
the Spirit of God is in him. And Pharaoh 
said unto Joseph, Because God has showed 
you all this, I know that you are more wise 
and prudent than any one else. So I will 
set you over my house, and all my people 
shall be ruled as you advise. And you sha. t 
be greater than any other man in my king 
dom, except myself. 

Here was a great and wonderful change 
for Joseph. In the morning he was a 
prisoner and a slave ; before evening came 
he was like a prince— honored and trusted 
by the king, and made the greatest man 
in all that land. And Pharaoh said to Joseph, 
See, I have set you over all the land of Egypt. 

And Pharaoh took off his ring from his 
hand, and put it upon Joseph's hand ; and 
he gave him beautiful garments to wear, and 
he put a gold chain round his neck. He also 
made him to ride in a very grand chariot- 
one of his own carriages— and they called 
him the Father of the country. 

And the king said to Joseph, I am Pharaoh, 
and without you shall no man lift up his 
hand or foot in all the land of Egypt. By 
this Pharaoh meant that he gave Joseph the. 
power to do exactly as he liked in all that 
land, and that no one was to attempt to 
disobey his orders. 

As another mark of his favor, the king 
gave Joseph a wife out of one of the chief 
families in Egypt ; so he now had a happy 
home in the country where he had been 
a slave. And all the people showed him the 
same respect and reverence that was due to 
a great prince ; for King Pharaoh had made 



68 



THE STORY OF JOSEPH. 



Joseph ruler over the whole land of Egypt. 
Joseph was thirty years old when he was 
made ruler of Egypt. And as soon as he 
had gone out from the presence of Pharaoh, 
he went through all the land of Egypt about 
the king's business. He did not neglect the 
work that was given him to do; and as he 



and cities he stored up the grain that he had 
collected out of the fields round those cities. 
And Joseph gathered corn as the sand of the 
sea, very much, until he left off numbering; 
for it was without number. 

During those years of plenty, two little 
sons were born to Joseph, and this was a 




JOSEPH PROCLAIMED RULER OF EGYPT. 



had before been faithful and true in little 
things, he now showed himself to be equally 
upright and honest in great things. 

While the seven years of plentiful harvests 
and abundance of food lasted, Joseph was 
diligent in gathering up all the spare corn 
over all the country. In each of the towns 



great happiness and delight to him. He 
called the name of the first-bciii Manasseh, 
which means "forgetting; " for God, he said, 
has made me to forget all my troubles and 
sorrows. 

And his second son he called Ephraim, 
which means "fruitfulness • " for, he said, 



THE STORY OF JOSEPH. 



t>y 



God has greatly blessed me in the land of 
my affliction. 

The seven years of great plenty were at an 
end, and the seven years of famine began to 
come, just as Joseph had said. The dearth, 
or scarceness of food, was not in the land of 
Egypt only, but in all the surrounding 
countries also ; yet it was only in Egypt that 
there was corn for making bread. 

A Great Famine. 

The people had nothing to eat, so they 
went to Pharaoh, and cried to him for bread — 
they told him they were starving. And 
Pharaoh said to all the people of Egypt, Go 
to Joseph, and whatever he says to you, do. 

Then the people took their money to 
Joseph, and he opened the storehouses, and 
sold corn to all the Egyptians. And the 
famine was very grievous. People also came 
from other countries to buy corn, because 
the famine was so sore. 

What do you think was happening in the 
land of Canaan all this time — in the land 
where Jacob lived ? The famine was there 
too ; and th= sons of Jacob were in great dis- 
tress about it. They did not know what to 
do, or where they should go for food ; and 
they were afraid that their wives and their 
little children would all be starved to death. 

But Jacob said to his sons one day, Why 
do you look one upon another ? Why do 
you stand still doing nothing ? Behold, I 
have heard that there is corn in Egypt ! Get 
you down to that country, and buy food for 
us, that we may live, and not die. 

So it was decided that Joseph's ten brothers 
should go down to Egypt to buy corn. 
But Jacob would not let Benjamin, his young- 
est son, go down with them, for he said, 
Perhaps some harm might befall him. 

When his brothers arrived before Joseph, 
they did not know him. They never once 



thought that this was the brother they had 
sold, more than twenty years before, for 
twenty pieces of silver. 

He was only a young lad then. Now 
they saw before them a very handsome man, 
with his hair cut and arranged in the peculiar 
way that the Egyptians were accustomed to 
wear it. He was also dressed like an 
Egyptian, and he was called by another 
name, which the king had given him, to 
make the people forget that he had come 
from another country, and was not really an 
Egyptian. Besides all this, he was the lord 
of the land ; so no wonder they did not 
know him. 

But Joseph knew them in a moment! 
Yet he would not tell them who he was, for 
he wanted to prove them, and to see whether 
they were better men than they were when 
he was at home with them. So when his 
ten brothers bowed down very humbly 
before him, with their faces to the earth, he 
spoke roughly to them, and said, Where do 
you come from ? And they answered, From 
the land of Canaan, to buy food. 

The Brothers Tell Who They Are. 

As Joseph saw them bowing down before 
him, he must nave remembered the dream 
which he had dreamed as a boy, and how 
angry they were with him when he told them 
about it. He thought that they were all 
binding sheaves in the field, and that his 
sheaf stood upright, while theirs bowed down 
to his sheaf. Now the dream had come 
true. But Joseph still went on speaking 
roughly to them, and pretending not to know 
them. He said, You are spies ; you have 
come from our enemies, to see how poor the 
land is, and what harm you can do us. 

And they said unto him, Nay, my lord, 
but to buy food are your servants come. 
We are all the sons of one man ; we are true 



70 



IIi T £ STORY OF JOSEPH. 



men : your servants are no spies. Joseph 
oretended not to believe them. He said, 
Nay, but you are come to see how poor and 
starved the land is. 

Then the ten brothers thought that if they 
were to tell this great lord who they were, 
he would be more likely to believe them. 
So they said, Your servants are twelve 
brethren, the sons of one man in the land of 
Canaan ; and, behold, the youngest is this 
day with our father, and one is not. 

And Joseph said unto them, Now I shall 
see whether you are spies, or if you are true 
men. By the life of Pharaoh you shall not 
go away from here, except your youngest 
brother come down. Send one of you, and 
iet him fetch your brother , and all the rest 
of you shall be kept in prison til* he comes. 
By this I shall know whether you are speak- 
ing the truth, or whether you are spies. 

In Great Distress. 

When Joseph had said this, he ordered 
them all to be taken to prison ; and he kept 
them there for three days. 

On the third day, Joseph had his t_A 
orothers brought before him, and he said to 
them, This is what you must do, and then 
you shall live ; for I fear God. If you are 
true men, then let one of your brethren be 
bound in the prison ; and all the rest may go 
back to your country, and carry corn for the 
famine of your houses. But bring your 
youngest brother unto me ; so shall your 
words be proved to be true, and you shall 
not die. 

When the men heard this they were 
greatly distressed. They could not bear the 
thought of leaving one of their number behind, 
in an Egyptian prison, while they returned 
to Canaan ; and besides this, they doubted 
very much if they would be able to persuade 
their father to let them bring Benjamin down. 



And now, in their trouble and sorrow, they 
remembered again the wicked deed they had 
done, more than twenty years before, and 
they said one to another, We are indeed 
guilty about our brother Joseph, because we 
saw the anguish of his soul when he begged 
us to spare him ; and we would not hear. 
It is because of what we did then that all this 
distress is come upon us now. 

And Reuben answered them, saying, Did 
I not speak to you, saying, Do not sin 
against the child ; and you would not hear ? 
And now God is punishing us for it. 

The brothers did not know that Joseph 
could understand them ; for they had been 
speaking in Hebrew, and he had been speak- 
ing to them in the language of Egypt, and 
had made a man, called an interpreter, 
explain to them what he had said. But 
when he heard their words — when he heard 
them speak in the familiar language of his 
dear old home — and when he found that 
they were sorry for their wickedness, his 
heart was so much touched that he could not 
keep back his tears. He turned away front 
them and wept. 

Money in the Sacks. 

He did not wish to make them unhappy, 
but he was determined to find out if Benjamin 
were safe. So presently he went back to 
them again, and talked with them a little. 
Then he took Simeon from them, and bound 
him before their eyes. 

Before the brothers set out on their home- 
ward way again, Joseph told some of his 
servants to fill their sacks with corn, and 
secretly to put back into each man's sack 
the money which each of them had brought 
to pay for the corn. He also gave hem 
plenty of food to eat while on their journey. 
Thus did he unto them. Then the men put 
their sacks upon their asses, and departed. 



THE STORY OF JOSEPH. 



71 



It was with very heavy hearts that they 
journeyed back to Canaan again. They had 
bad news to take to their poor old father ; 
and they had already saddened his life so 
much, that it was a great distress to them to 
think that the tidings they would bring 
would cause him more sorrow. 

As they journeyed on they came to an 
inn, and there they stopped for a time to 
rest. And as one of them opened his sack, 
to his great surprise he saw his money there, 
for it was in the sack, lying on the top of the 
corn. He said to his brothers, My money 
is given back ; and, lo, it is even in my sack. 
And they were greatly afraid, saying one to 
another, What is this that God has done 
unto us ? 

At last they came unto Jacob their father 
in the land of Canaan, and told him all that 
had happened to them, saying, The man who 
is the lord of the land spoke very roughly to 
us, and took us for spies of the country 
And we said unto him, We are true men - 
we are no spies. We be twelve brethren, 
sons of our father : one is not, and the 
youngest is this day with our father in the 
land of Canaan. 

And the man, the lord of the country, said 
unto us, This is the way that I shall know 
that you are true men : leave one of your 
brethren here with me, and take food for the 
famine of your households, and be gone; and 



bring your youngest brother unto me : then 
I shall know that you are no spies, but that 
you are true men. So will I give youi 
brother back to you again, and you shal 
buy and sell in the land. 

Jacob's Grief. 

These were very sad tidings for poor old 
Jacob. Simeon was a prisoner in Egypt, 
and he would not be set free till Benjamir. 
should be sent down. When they hac 
finished telling him everything they began tc 
empty their sacks, and to put away the corn 
which was so scarce and so precious intc 
some safe place. And, behold, every man's 
bundle cf money was in his sack, and when 
they saw it, both they and their father were 
very much afraid. And Jacob their father 
said unto them, You have bereaved me of 
my children. Joseph is not, and Simeon is 
not, and you will take Benjamin away All 
these things are against me. 

Then Reuben spake unto his father, saying, 
Kill my two sons, if I do not bring Benjamin 
back to you safely. Deliver him into my 
hands, and I will bring him back to you again. 

My son shall not go down with you. 
Jacob said ; for his brother is dead, and he 
is left alone. If mischief befall him by the 
way in which you go, then you will brinj- 
down my gray hairs with sorrow to thi 
grave. 



CHAPTER VI. 



B. C. 1600. 

Joseph and his Brethren :n Egypt — The Feast in the Palace — Story of Benjamin — 
The Cup in the Sack — The Plea of Judah — Joseph Makes Himself Known to his 
Brethren — Jacob'? t ourney to Egypt — A Home in a Far Country — The Blessing 
of Joseph's Two dons —Jacob's Death and Burial — Last Days of Joseph. 




HE famine was still 
sore in the land of 
Canaan, as well as 
in Egypt and in 
many other coun- 
tries ; and with all 
their care, the corn 
that Joseph's broth- 
ers had brought out 
of Egypt could not 
last long. After a 
time it was all eaten 
up, and they were 
again in danger of 
starving unless they 
could go down to Egypt to buy more. But 
they knew it was useless to go unless they 
took Benjamin with them. At last their 
father Jacob said to them, Go again, buy us 
a little food. 

And Judah said to his father, The man did 
very solemnly declare to us that we should 
not see his face except our brother be with 
us. If you will send our brother with us, 
we will go down and buy food for you. But 
if you will not send him, we will not go 
down ; for the man said unto us, You shall 
not see my face except your brother be with 
you. 

So their father Israel said unto them, If it 
must be so now, do this. Take some of the 
best fruits of th' land, and carry down a 
72 



present to the man. Take a little balm, and 
a little honey, spices and myrrh, nuts and 
almonds. And take double money in your 
hand : and the money that you found in your 
sacks, take it all back again ; perhaps it was 
by some mistake — some oversight — that it 
was returned. Take also your brother, and 
arise, go again unto the man. And God 
Almighty give you mercy before the man. 
that he may send away your other brother 
and Benjamin. If I am bereaved of my 
children, I am bereaved. 

At last they were all ready to start. They 
took Benjamin, and kissed their father, and 
their wives and little children, and bidding 
them all good-bye, they went down into 
Egypt. 

Once again they stood before Joseph. 
They went, as before, to the place where he- 
was selling the corn ; and when Joseph saw 
that Benjamin was with them, his heart went 
out in great love to his young brother, and 
he longed to put his arms round his neck. 
But he would not speak to any of them yet ; 
he wanted to prove his brothers still further. 
Besides, this was the time for serving out 
the corn to the people ; and as Joseph was 
always faithful in doing his duty, and attend- 
ing to his business, he still went on with his 
work, and would not leave off till noon, when 
he would go home to dinner. 

But Joseph spoke to his chief servant or 



JOSEPH AND HIS BRETHREN IN EGYPT. 



7S 



steward, who managed his house, and said 
to him, Bring these men home, and make a 
feast for them ; for they shall dine with me 
to-day. And the steward did as Joseph 
commanded him, and he brought the men 
into Joseph's house. 

Do you think they were pleased at being 
taken into that grand house ? No ; they 
were very much afraid. When they remem- 
bered how roughly the lord of Egypt had 
spoken to them before, and when they 
remembered that their brother Simeon was 
still shut up in prison, they could not feel 
safe or at their ease. They said to each 
other, Because of the money that was 
returned in our sacks at the first time are we 
brought in here. It was put there on pur- 
pose, that the man might find an excuse for 
taking away our asses, and for making us 
his slaves. 

A Present for Joseph. 

They were so frightened and unhappy 
about it that they came near to the steward 
of Joseph's house, - and talked with him at 
the door of the house. And the man said 
to Joseph's brothers, Peace be to you, fear 
not: your God, and the God of your father, 
has given you treasure in your sacks : I had 
your money. 

Joseph came at last ; and when they saw 
him, they brought him the present which 
was in their hand into the house, and bowed 
themselves to him to the earth. And Joseph 
spoke kindly to them, and asked them how 
they were, and said, Is your father well, the 
old man of whom you spoke ? Is he yet 
alive ? 

And they answered, Your servant our 
father is in good health ; he is yet alive. 

And he lifted up his eyes, and saw his 
brother Benjamin, his mother's son, and said, 
Is this your youngest brother of whom you 



told me? He could not refrain from bless- 
ing Benjamin, for he loved him so much. 
He said, God be gracious to you, my son. 

Joseph in Tears. 

When Joseph said that, he was obliged to 
hurry quickly out of the room. He wanted 
some quiet place where he could weep by 
himself without being seen ; so he entered 
into his chamber, and wept there. In a little 
while he went back to his brothers again. 
He made a great effort not to give way to 
tears any more, but to be cheerful ; and he 
ordered his servants to get the dinner ready. 
Set on bread, he said. 

So the servants spread the feast. Joseph 
sat at a table by himself, as he was always 
accustomed to do. And the Egyptians wh^ 
were with him sat at another table by them- 
selves ; for they would have thought it 
a dreadful thing to eat bread at the same 
table at which a Hebrew was sitting, even 
though he was the governor over all that 
land. 

At a tiiird table Joseph's brothers were 
placed. Joseph made them all sit down in 
proper order before him. The first-born, 
Reuben, first ; then Simeon ; next to him 
Levi ; and all the others according to their 
ages ; and Benjamin last of all. The men 
wondered how it was that this lord of Egypt 
could tell about their ages. 

It was a happy party in that room that 
day. Joseph's brothers had lost all their 
fear of the ruler of the land, when they found 
how kind he was to them. And they 
enjoyed the feast too. For this was a time 
of grievous famine, and they had often of 
late not had even enough to eat ; and it had 
been a very long time since they had seen 
such plenty, and had sat down to such 
a feast as this. 

It is often the custom in Eastern countries 



74 



JOSEPH AND HIS BRETHREN IN EGYPT. 



for the giver of a feast to send some of the 
nicest dishes, which are before himself, to 
the guest whom he wishes most to honor, or 
of whom he is most fond ; and sometimes he 
chooses some dainty morsels out of the 
dishes to put upon his friend's plate. Just 
in this way Joseph sent nice things from his 
table to his brothers. But to Benjamin he 
sent five times as much as to any of the 
others. He showed plainly that Benjamin 
was his favorite. 

It did not at all displease the others that 
the lord of Egypt should like Ber.jamin best ; 
»o they ate and drank, and were merry with 
him. As Joseph watched them he must 
Lave seen that they were not jealous of 
Henjamin's larger portion, as they had been, 
years before, of his own coat of many colors. 

The Cup in the Sack. 

The day after that feast in Joseph's house 
the eleven brothers were to return home. 
But before they left, Joseph commanded his 
steward, who had the charge of his house, 
saying, Fill the men's sacks with food, as 
much as they can carry ; and put every 
man's money in his sack again. And put 
my cup — the silver cup out of which I 
always drink — in the sack of the youngest, 
and his corn money also. And the steward 
did everything exactly as he had been told. 

Can you guess why Joseph had ordered 
his silver cup to be put in Benjamin's sack ? 
He wanted to find out if the brothers would 
take Benjamin's part when they should see 
him in trouble and difficulty. He also 
wanted to see if their hearts were as hard and 
unfeeling towards his dear old father as they 
were when they sold him to the Ishmaelites. 

As soon as the morning was light the 
men were sent away laden with corn. No 
doubt they felt very thankful and happy at 
being on their homeward way again, with all 



their number complete — Simeon restored to 
them, and not one left behind this time. 

When they were gone out of the city, and 
were not yet far off, Joseph said to his stew- 
ard, Go quickly after the men, and when 
you have overtaken them, say unto them. 
Why have you returned evil for good? 
Why have you stolen my master's cup ? It 
is very wrong of you to have done this. 

So the steward ran after Joseph's brothers, 
and very soon came up with them. Then 
he spoke to them, just as Joseph had desired 
him to do. 

The Cup Found. 

The brothers were greatly distressed to 
think that Joseph could have supposed they 
would act so ungratefully and wickedly. 
They knew they were innocent, and so they 
said, Why does my lord say such words ? 
God forbid that your servants should du 
such a thing! You remember that when we 
found the money returned in our sacks we 
brought it again to you out of the land of 
Canaan ; so do you think we should steal 
out of your lord's house either silver or 
gold ? If you can find the silver cup with 
any one of us, then let that person die ; and 
all the rest of us will be slaves to my lord 

And the steward answered, No, you shall 
not all be slaves ; only he with whom the 
cup is found shall be my servant. 

The brothers felt so sure that no cup 
would be found amongst their things, that 
as quickly as possible they untied their sacks 
and put them on the ground and opened 
them. And the steward began to search in 
every sack. He examined Reuben's first, 
and all the others afterwards in regular 
order ; till last of all he looked in Benjamin's 
sack, and there the cup was found. 

It was a terrible shock to all the brothers — - 
a bitter sorrow and surprise. They tore 



76 



JOSEPH AND HIS BRETHREN IN EGYPT. 



their clothes in sign of great sorrow, and 
returned to the city. 

And Joseph said unto them, What thing 
is this that you have done ? Did you not 
know that I should be certain to find out 
your wickedness ? 

Then Judah spoke. It was he who had 
promised his father to take care of Benjamin, 
and to bring him back safely or else to bear 
the blame for ever. So now he sorrowfully 
answered, What shall we say unto my lord ? 
what shall we speak ? or how shall we clear 
ourselves ? God has found out the iniquity 
of your servants. He is punishing us for 
our sins. Behold, we have come back to be 
your slaves, both we, and he also with whom 
the cup is found. 

And Joseph said, God forbid that I should 
do so : but the man in whose sack the cup 
was found, he shall be my servant ; and as 
for you, go back in peace unto your father. 

Then Judah said, Now therefore, I pray 
you, let me remain here and be a bondman 
to my lord, instead of the lad ; and let the 
lad go home again with his brothers. For 
how could I go up to my father if the lad be 
not with me? I could not bear to see hi~ 
great sorrow, for I think he would die of griel. 

Joseph Tells Who He Is. 

At Judah's words Joseph could no longer 
refrain himself before all those who stood by 
him, for many people were in the room 
besides Joseph's brothers. He cried out, Let 
every one go out of the room. 

So all the Egyptians left the room, and no 
one was there when Joseph nade himself 
known to his brethren. He had yearned 
over them with exceeding tenderness even 
while he was appearing to treat them harshly, 
yet it was but to try whether they were 
really sorry for the sins of former years. 

Joseph could not keep back his tears when 



he made himself known to his brethien_ 
He wept aloud — so loud that all the Egypt- 
ians who were in the house heard him. 
And Joseph said to his brothers, I ami. 
Joseph ; does my father yet live ? And his 
brethren could not answer him, for they were 
terrified at his presence. 

He saw how much afraid they were, and- 
that because of their great surprise and fear 
they had not a word to say ; so he spoke to 
them most lovingly. Come near to me, I 
pray you, he said. And they came near. 
Then he said to them, I am Joseph your 
brother, whom you sold into Egypt. Now 
therefore be not grieved nor angry with 
yourselves that you sold me ; for it was 
God's doing. He sent me before you to 
preserve life, that people should not die of 
starvation. For these two years has the 
famine been in the land, and yet there are 
five more years to come, during which there 
shall be no ploughing nor harvest, for no 
corn will grow. And God sent me before 
you to save food, that your lives might be 
saved by a great deliverance. 

Jacob Receives Good News, 

Make haste, and go up to my father, and 
say unto him, Thus says your son Joseph, 
God has made me lord of all Egypt : come 
down unto me, do not delay. And you shall 
dwell in the land of Goshen ; and you shall 
be near unto me, you and your children, and 
your children's children, and your flocks and 
your herds, and all that you have. And I 
will take care of you there, and will feed you,, 
lest you and your household and all thai 
you have become very poor, for there are 
yet five years more of famine. 

Once more the sons of Jacob are on their 
way from the land of Egypt to return to 
their father's house. A strange joy and 
thankfulness are in their hearts ; for Joseph 



JOSEPH AND HIS BRETHREN IN EGYPT. 



77 



>is not dead nor pining away in cruel slavery, 
and they have glad tidings to take back to 
their patient, sorrowful father. We may be 
sure they made all the haste they could, and 
journeyed as fast as they were able to go, 
till they came into the land of Canaan, and 
reached their father's house. Then they 



Then they told him all the words of 
Joseph, and gave him all the loving messages 
he had sent. And when Jacob saw the 
wagons which Joseph had sent to carry him, 
the spirit of Jacob their father revived. And 
he said, It is enough — I believe it now; 
Joseph my son is yet alive. I will go and 




JOSEPH MAKES HIMSELF 

said to him, Joseph is yet alive, and he is 
governor over all the land of Egypt. 

And the heart of Jacob fainted. The 
sudden news brought him no comfort, but 
only revived again more keenly the memory 
of his great loss ; for he did not believe what 
his sons said. It seemed too good to be true. 



KNOWN TO HIS BRETHREN. 

see him before I die. He and his sons 
made every preparation for their departure 
as quickly as possible, and then, taking 
everything that belonged to them, they left 
the vale of Hebron, where they had lived 
for so many years. 

They had not gone very far when they 



78 



JOSEPH AND HIS BRETHREN IN EGYPT. 



came to Beer-sheba, which was on their way 
to Egypt. Here it was that Jacob's father 
and mother, Isaac and Rebekah, had lived 
so long ; and Israel rested here that night, 
an 1 offered sacrifice unto the God of his 
father Isaac. And God spoke to Israel in 
the visions of the night, and said, Jacob, 
Jacob. And he answered, Here am I. 

And he said, I am God, the God of your 
father. Fear not to go down into Egypt ; 
for I will there make of you a great nation. 
I will go down with you into Egypt ; and I 
will also surely bring you up again. And 
Joseph shall put his hands upon your eyes. 

Then Jacob rose up from Beer-sheba. 
And the sons of Israel carried Jacob their 
father, and their little ones, and their wives, 
in the wagons which Pharaoh had sent to 
carry them. And they took their cattle and 
their goods which they had gotten in the 
land of Canaan, and came into Egypt ; Jacob, 
and all his family with him. It was a large 
p irty — nearly seventy persons — for there 
were his sons, and his sons' sons with him, 
and his daughters, and his sons' daughters, 
and all his household. So they came at last 
into Egypt. 

Joseph Hastens to Meet his Father. 

Goshen was the name of the place to 
vvhich they had come, and where Joseph had 
said that their home was to be. As soon, 
therefore, as they had arrived, Jacob sent 
Judah to Joseph to tell him they were come. 

As soon as Joseph heard the good news, 
he ordered his chariot to be got ready at 
once ; for he was in great haste to see his 
dear old father. It was not long before 
Joseph reached the land of Goshen where 
hi ; father was, and presented himself before 
him. And Joseph fell on his father's neck 
and kissed him, and he wept on his neck a 
3-ood while. 



And Israel said unto Joseph, Now let me 
die, since I have seen your face. I am con- 
tent not to live any longer, because you are 
yet alive. 

Now Joseph had to be very careful not to 
make the Egyptians jealous or angry, by his 
bringing down such a large number of his 
family into their famine-stricken country. 
He knew the king would welcome them ; but 
he feared the people might not be pleased. 
So Joseph said unto his brethren, and to all 
his father's house, I will go to Pharaoh, and 
will speak unto him and say, My brethren 
and my father's house, which were in the 
land of Canaan, are come unto me. And 
the men are shepherds, for it has always 
been their business to take care of cattle ; 
and they have brought their flocks and their 
herds, and all that they have. 

Then Joseph explained to his brothers that 
the Egyptians did not like shepherds at all. 
They were partly afraid of them for one 
reason ; for some warlike shepherds had 
once come into their country, and had fought 
against them, and burned their cities, killing 
the men, and taking the women and children 
to be slaves. Besides this, the Egyptians 
had a great dislike to and contempt for 
people who lived in tents, and who led a 
wandering life. For most of the shepherds 
in that part of the world were obliged to 
wander about from place to place, to find 
pasture-land enough to feed their cattle. 

Pharaoh Welcomes Jacob. 

And Joseph said to his brethren, Pharaoh 
is sure to call for you ; and it shall come to 
pass when he shall ask, What is your occu 
pation? that you shall say, Your servants' 
trade has been about cattle, from our 
youth even until now, both we and also 
our fathers. Then he will let you dwell 
in the land of Goshen : for every shepherd 



JOSEPH AND HIS BRETHREN IN EGYPT. 



79 



is an abomination unto the Egyptians. 
After this, Joseph brought in Jacob, his 
father, and set him before Pharaoh. And 
now, when Israel, halting upon his thigh 
(or walking lame, as we say), was brought 
into the king's presence, he lifted up his 
hands and blessed the king ; for he could 
not forget what great kindness his darling 
son had received at his hands. 

They Settle in Goshsn. 

And Pharaoh said unto Jacob, How old 
are you ? And Jacob answered and said 
unto the king, The days of the years of my 
pilgrimage are an hundred and thirty years. 
Few and evil have the days of the years 
of my life been. I have had much trouble 
and sorrow, and I have not lived as long as 
my fathers have done ; they were much 
older than I am when they ended the years 
of their pilgrimage. 

When Jacob had spoken to the king, and 
told him in those few sad words how full of 
trial and grief his life had been, he blessed 
Pharaoh, and went out from his presence. 

And Joseph placed his father and his 
brethren, and gave them a possession in the 
land of Egypt, in the best of the land, even 
in Goshen, as Pharaoh had commanded. 
And Joseph took care of his father, and his 
brethren, and all his father's household ; and 
he gave them bread enough for all their 
families, and for their little ones. 

Many years passed away, and Jacob was 
still living peacefully in the midst of his 
family in the land of Goshen. And God 
blessed him and his sons, so they had great 
riches ; and they grew and increased in 
number exceedingly. And Jacob lived in 
Goshen, in the land of Egypt, seventeen years. 

But the time was drawing very near now 
when he must die. He felt that he had not 
long to live, and he was quite ready for his 



pilgrimage to end ; but he could not bear 
the thought of being buried in Egypt 
Canaan, the land of promise, was very dear 
to him ; and there it was he wished his body 
to lie. 

So he sent for his son Joseph, and said to 
him, If now I have found grace in your sight, 
make :ne a solemn promise, I pray you, and 
deal kindly and truly with me. Bury me 
not, I pray you, in Egypt ; but I will lie with 
my fathers in the cave of Machpelah in the 
land of Canaan ; and you shall carry me out 
of Egypt, and shall bury me in their burying- 
place. 

And Joseph answered, I will do as you 
have said. Soon after this Jacob became 
very ill ; and some one told Joseph, saying s 
Behold, your father is sick. 

Joseph's Two Sons. 

When Joseph heard this he took his two 
sons, Ephraim and Manasseh, and left his 
home at once to go to his father in Goshen. 
Then they told Jacob, saying Behold, your 
son Joseph is come to see you. 

Now the eyes of Jacob were dim for age, 
so that he could not see; but he knew that 
others were in the room with him besides 
Joseph. Perhaps he had remarked the sound 
of strange footsteps when Ephraim and 
Manasseh came in with their father, for Jacob 
asked, Who are these ? 

And Joseph said unto his father, They are 
my two sons, whom God has given me in 
this place. 

And Jacob said, Bring them, I pray you, 
unto me, and I will bless them. 

And Joseph brought them near to his 
father, who kissed them and embraced them. 
And Israel said unto Joseph, I had not 
thought to see your face again ; and, lo, God 
has shown me your children also. 

Then Joseph took away his sons from 



80 



JOSEPH AND HIS BRETHREN IN EGYPT. 



their dying grandfather's loving embrace, 
and he bowed himself before his father, with 
his face to the earth. 

But now the blessing was to be given, and 
Israel was to lay his hands upon the heads 
of the two lads. So Joseph took them both, 
and placed them before his father in such a 
mariner that Jacob's right hand might rest 
on the head of Manasseh, and his left on the 
head of Ephraim ; for he wished the best 
iblessing to be for Manasseh, his first-born. 

His Hands Were Crossed. 

Though Jacob could not see, yet he knew 
what Joseph had done. He did not do, how- 
ever, as Joseph wished ; for he crossed his 
hands, and placed his right hand on the 
head of Ephraim, the younger son, and his 
left hand on Manasseh 's head. 

And he blessed them, and said, God, 
before whom my fathers Abraham and Isaac 
did walk, the God which fed me all my life 
long unto this day, the Angel who redeemed 
me from all evil, bless the lads ; and let 
them grow into a multitude in the mids' of 
the earth. 

When Joseph saw that his father laid his 
right hand upon the head of Ephraim, it 
displeased him, and he held up his father's 
hand to remove it from Ephraim's head unto 
Manasseh's head. And Joseph said to his 
father, Not so, my father, for this is the first- 
born ; put your right hand upon his head. 

But his father refused, and said, I know it, 
my son, I know it. Manasseh also shall 
become a people, and he also shall be great ; 
but truly his younger brother shall be 
greater than he, and his family shall become 
a multitude of nations. 

Thus Israel blessed the two sons of Joseph 
that day ; and he said to them, In the time 
to come, when people shall give a blessing 
to those to whom they wish well, they shall 



say, God make you as Ephraim and Man- 
asseh ; for you shall be rich and prosperous. 

Jacob's Dying Words. 

And Israel said unto Joseph, Behold, I 
die ; but God shall be with you, and shal! 
bring you again into the land of your fathers. 

And Jacob called his sons unto him, and 
said, Gather yourselves together, even all of 
you, that I may tell you that which shall 
happen to you in the last days. Gather 
yourselves together, and hear, you sons of 
Jacob, and hearken unto Israel your father. 

So Jacob's twelve sons came as he desired 
them to do, and gathered round his bed to 
hear his dying words. 

He spoke of each of his sons, beginning 
with Reuben his first-born ; and the)' all 
stood silently round him, listening very 
intently to his last words. He spoke of their 
faults too. He said that Reuben had lost 
the right of the eldest born, because he had 
been very wicked, and because his character 
was weak and uncertain. He strongly 
blamed Simeon and Levi for their cruelty in 
Shechem, and said that their families should 
suffer for that evil act, and should not be as 
strong and great as they otherwise would 
have been, but that they should be divided 
and scattered. 

But of Judah he prophesied great things. 
He said, Judah, you are he whom your 
brethren shall praise. There was much that 
was very noble in" the character of Judah, as 
we have seen ; and Jacob said that he should 
be a great chief among his brethren, and that 
his father's children should bow down before 
him. Moreover, it was of the family of 
Judah that the Saviour of the world, the 
Lord Jesus Christ, should be born ; so his 
tribe was honored far beyond all others. 

And to Joseph, or rather to his two sons, 
was given the birthright that Reuben had 



JOSEPH AND HIS BRETHREN IN EGYPT. 



81 



lost by his sinful folly. For Jacob had said, 
Your two sons, Ephraim and Manasseh, are 
mine; as Reuben and Simeon, they shall be 
mine. 

To each of his twelve sons, by turn, Jacob 
told what should befall him in the far-off 
years. And after he had done that, he 



Abraham bought for a possession of a burial- 
place. There they buried Abraham and 
Sarah his wife ; there they buried Isaac and 
Rebekah his wife ; and there I buried Leah. 
And when Jacob had made an end of 
commanding his sons — when he had ex- 
plained to them all that he wanted them ta 




THE SONS OF JACOB BURYING THEIR FATHER 



blessed them all ; every one according to his 
blessing he blessed them. 

And he charged them, and said unto them, 
I am going to die : Bury me with my fathers 
in the cave which is in the field of Ephron 
the Hittite, in the cave that is in the field of 
Machpelah, in the land of Canaan, which 
6 



do — he gathered up his feet into the bed, 
and died. 

Then Joseph fell upon his father's face, 
and wept upon him, and kissed him. And 
Joseph commanded his servants the physi- 
cians to embalm his father's body. 

The Egyptians had a way of preserving 



82 



JOSEPH AND HIS BRETHREN IN EGYPT. 



bodies from decay. They used certain drugs 
and gums and spices, and used them so 
skillfully that to this day there are Egyptian 
mummies to be seen which are more than 
three thousand years old. An embalmed 
body is called a mummy. 

So the physicians, whose special duty it 
was to attend to this work, embalmed the 
dead body of the aged Israel. And his sons, 
and the Egyptians also, mourned for him 
seventy days. 

But Joseph had not forgotten the promise 
he had made to his dear old father. He had 
not forgotten how eagerly he had desired to 
be buried in the cave of Machpelah ; and 
Joseph was very anxious to carry out his 
wishes as soon as possible, yet he would not 
go without the king's permission. 

The King Allows Him to Go. 

So when the seventy days were past 
Joseph spoke unto the house of Pharaoh 
(that means to the king's family, or to the 
chief persons in his household), saying, If 
now I have found grace in your eyes, speak, 
I pray you, in the ears of Pharaoh, saying, 
My father made me make him a very solemn 
promise ; for he said to me, Lo, I die : in 
my grave which I have digged for myself in 
the land of Canaan, there shall you bury me. 
Now therefore let me go up, I pray you, and 
bury my father, and I will come back again. 

And Pharaoh said, Go up and bury your 
father, according as he made you swear. 

Why did not Joseph speak directly to the 
king himself, as he had always done before? 
Why did he now, for the first time, make his 
request to Pharaoh through some of the 
king's family ? 

This was the reason. Joseph was accus- 
tomed to dress and to wear his hair in the 
same way that the Egyptians did. They 
always shaved off the beard and all the hair 



that grew cii their faces. But when they 
were in mourning for a relative, they were 
obliged to let the hair grow on their faces 
again ; for they were not allowed to shave 
then. Now it was not considered respectful 
or proper for the Egyptians to appear before 
their king unshaved ; so Joseph would not 
venture before him till all the mourning was 
ended, and till he might shave the hair off 
his face as before. 

As soon as Pharaoh had given Joseph 
leave to go, he went up to bury his father. 
And with him went up all the servants of 
Pharaoh, the elders (or chief persons) of his 
house, and all the elders of the land of 
Egypt. All the house of Joseph went too, 
and all his brethren, and his father's house ; 
only their little ones, and their flocks and 
their herds, they left in the land of Goshen. 
And there went up with Joseph both char- 
iots and horsemen — an armed guard to 
watch over them in case they should meet 
with dangers on the road — and it was a very 
great company. 

The Funeral March to Canaan. 

There were Egyptian warriors, officers or 
the king, gentlemen of the court, and men 
of the highest rank in the land of Egypt, all 
doing honor to the memory of Jacob by 
accompanying his sons and grandsons on- 
their funeral march to Canaan. 

They came at last to the promised land, 
and there they mourned with a great and 
very sore lamentation. For seven days they 
mourned and wept, because the great shep- 
herd chief was dead. And the people of 
Canaan looked on in wonder. Seventeen 
years before, they had seen Jacob setting off 
in Egyptian wagons, with all his sons, and 
all his possessions, to go and live in the land 
of Goshen ; now his dead body was brought 
back with much love, and great honor, to be 



JOSEPH AND HIS BRETHREN IN EGYPT. 



83 



buried with his father and his grandfather. 
Then the sons of Israel buried their father 
in the land of Canaan, as he had commanded 
them. When this solemn duty was done, 
Joseph returned into Egypt, he and his 
brethren, and all those who went up with 
him to bury his father. But Joseph's broth- 
ers were not at ease. They were afraid, now 
their father was dead, that Joseph would 



your brethren, and their sin ; for they did 
unto you evil. And now, we pray you, for- 
give the sin of the servants of the God of 
your father. 

When Joseph heard this message he wept. 
His heart was so true, and so tender and 
loving, that he could not understand how it 
was that his brothers did not believe in his 
complete forgiveness. And his brothers 




EMBALMING THE 

revenge himself upon them for all their 
cruelty and unkindness to him when he was 
a boy. 

They said, Joseph will hate us, and he will 
certainly punish us for all the evil which we 
did unto him. 

So they sent a messenger unto Joseph, 
saying, Your father did command us before 
he died, saying, So shall you say unto Joseph, 
Forgive, I pray you now, the trespass of 



BODY OF JOSEPH. 

went to him, and fell down before his face ; 
and they said, Behold, we are your servants. 
And Joseph said unto them, Fear not; 
for am I in the place of God ? He meant to 
say, Do not be afraid of me ; only fear God. 
But as for you, though you thought to do 
me evil, God meant it for good, that many 
people might be saved alive during that time 
of famine. Now therefore fear you not ; I 
will take care of you and of your little ones. 



84 



JOSEPH AND HIS BRETHREN IN EGYPT. 



And he comforted them, and spoke kindly 
to them. 

And Joseph lived in Egypt, he and all his 
father's house. And God blessed him there, 
and prospered him, and he saw his grand- 
children and great-grandchildren growing up 
around him. But when he was a hundred 
and ten years old, he said unto his brothers, 
I am dying; and God will surely visit you, 
and bring you out of tb ".=, 'and into the land 
which he promised to /Vbtaham, to Isaac, 
and to Jacob. 

Joseph Buried in Canaan. 

And Joseph made the children of Israel 
promise that when the time should come for 
them to leave Egypt and return to Canaan, 
they should not forget to take his dead body 
with them, and to bury him in the promised 
land. 

God will surely visit you, he said, and you 
shall carry up my bones from here. So 
Joseph died. And they embalmed him and 
put him in a coffin in Egypt. 

But they did not bury him there. Faith- 
ful to their promise, they waited till they 
should leave the country where they had 
already lived so long. 



They little knew how long it would be 
before they should see the beautiful land of 
Canaan. They little thought that bitter 
sorrow and trouble and slavery were before 
them, and that the Egyptian people, who 
were now so kind, would most cruelly . 
oppress them. 

But God was very good to them. He 
never for one moment forgot them, neither 
did he forget his promises to Abraham, Isaac, 
and Jacob. When the right time had come, 
he took them out of the hands of those who 
were so cruelly ill-using them, and brought 
them out of the land of Egypt with a strong 
arm. 

The account of the journeyings of the 
children of Israel from Egypt to Canaan is 
a very strange and wonderful story. 

When at last, several hundred years after 
Joseph died, the children of Israel reached 
the land of Canaan, they buried him in 
Shechem, in that parcel of ground which 
Jacob had bought for a hundred pieces of 
silver, and which he afterwards gave to 
Joseph as the one portion more than his 
brothers had received. So the last wish of 
Joseph was fulfilled, that he should be buried 
in the land of Canaan. 




MIRIAM THE PROPHETESS 




MOSES BRINGING WATER FROM THE ROCK 



CHAPTER VII. 



B. C. 1571. 

The Story of Moses — The Little Lifeboat — Adoftel Child of Pharaoh's Daughter 

— Cruel Treatment of the Israelites in Egypt — Moses Slays an Egyptian — At 
the Burning Bush — Aaron's Rod Becomes a Serpent — The Ten Plagues — The 
First-born of the Egyptians Slain — Feast of the Passover — The Hebrews Pass 
through the Red Sea — Pharaoh and his Host Drowned — The Song of Triumph. 




HEN Joseph 
and all his 
brothers were 
dead, and Pha- 
raoh and all the 
Egyptians who 
had known 
them wer" dead 
too, then a new 
king ruled over Egypt. He was also called 
Pharaoh, for that was a name given to all 
the kings of Egypt beside their own names. 
This Pharaoh forgot the good that Joseph 
had done for the Egyptians, and he did not 
like to see the families of the children of 
Israel becoming so large, and living in the 
best part of Egypt. 

When Jacob came from Canaan with his 
sons, and their wives, and their children, 
there were seventy people altogether. Now 
there were thousands and thousands — the 
families had grown so many and so large. 

Pharaoh was jealous of them. He said, 
I cannot have so many of these Hebrews, 
or Israelites, in the land. So he set them to 
very hard work, and treated them most 
cruelly, for he thought this would make 
them weak, and then they would die. 

But he could not destroy the people in 
this way. so he tried another plan. He told 



the nurses who went to help the mothers to 
take care of their little children, to throw all 
the boy-babies into the river Nile as soon as 
they were born. The nurses did not obey 
this wicked law, but saved all the babies 
alive that they could. 

At this time there lived a good man and 
his wife, who had one daughter named Miriam, 
and a little boy three years old, named Aaron. 
He was born before the king made this cruel 
law. Then another child was born; it was 
a little boy. He was such a beautiful baby 
that the mother said, I cannot throw him 
into the river. 

Hiding the Little Boy. 

For three months she took great pains to 
hide him, so that the Egyptians should not 
know that she had a little child. At the end 
of that time she could hide him no longer, 
for he was bigger and cried louder; and she 
was sadly afraid that he would be discovered. 

What can I do? she said. Must my little 
babe be thrown into the river ? She soor? 
thought what she would do. 

There grew upon the banks of the river 
Nile a large reed or rush called papyrus. 
This was useful in many ways. A kind of 
paper was made from it ; our word paper comes 
from papyrus. It was also used for making 
such things as we make of wicker-work. 

85 



86 



THE STORY OF MOSES. 



The mother thought, I will make a cradle- 
boat for my baby to lie in when I put him 
into the river. So she took the leaves of the 
papyrus, and plaited them into a cradle. 

When this little ark or boat was made, she 
covered it all over on the outside with a kind 
of pitch, so as to keep the water out. Very 



to the river, and placed it among the tall 
rushes which grew on its banks. She dared 
not stop to watch it herself, but she told hei 
daughter Miriam to stay near the place, and 
see what became of it. 

Soon Miriam saw a lady and her maids 
coming along. She was a princess, the 




pharaoh's daughter finding moses. 



likely the mother filled the inside with some- 
thing soft, and made it as comfortable as she 
could. 

The mother with mauy tears and prayers 
lifted the child from her bosom, and laid him 
in this strange cradle. Then she carried it 



daughter of Pharaoh the king. As she 
passed by the river-side, the lady saw some- 
thing like a tiny boat among the rushes. 
She told one of her maids to draw it out 
and bring it to her. 

When she opened it, she saw in it a lovely 



THE STORY OF MOSES. 



87 



■babe. As she and her maid looked, the 
tAild cried. No wonder ! for all the faces 



one; she knew that it was one of the Hebrew 
children that had been put there, so that it 




MOSES BROUGHT BEFORE PHARAOH'S DAUGHTER. 



were strange to him, and it was his mother's 
face that he wanted to see when he awoke. 
The princess was sorry for the poor little 



might not be killed according to her father*s 
order. This beautiful boy shall be my child, 
she said; I will take care of him. 



88 



THE STORY OF MOSES. 



Just then Miriam came up to the princess ; 
she did not tell her that she was the baby's 
sister, but she asked, Shall I go and call you 
a nurse of the Hebrew women, that she may 
take care of the child for you ? The princess 
,told her to go. 



lans did see the babe, for they would not 
harm him. He was to be treated, not as a 
Hebrew child, but as a young prince; he 
was to be like a son to Pharaoh's daughter. 
When he was old enough, his mother 
brought him to the princess, and she called 




THE ISRAELITES MADE TO WORK HARD IN EGYPT. 



So Miriam went and called the child's 
mother. When she came, Pharaoh's daughter 
said, Take this child, and nurse it for me; 
and I will pay you for your trouble. So the 
mother took the baby home with her. 

Now. she need not be afraid if the Egypt- 



his name Moses, because she said, I drew 
him out of the water. The word Moses- 
means " drawn out." 

Moses lived at the court of Pharaoh until 
he was forty years old. He was taught in 
all the learning of the Egyptians, as if he 



THE STORY OF MOSES. 



89 



were indeed the son of Pharaoh's daughter, 
and riches and honors were given him. 

And now came the time when he must 
choose between two things, whether he 
would suffer affliction with his own people 
or enjoy the pleasures of sin for a season. 
For if he still dwelt in the king's court, he 
must needs do as they of the court were 
wont to do, following evil ways, and bowing 



king. One day he went to look at them, as 
they were working in the hot sun, bending 
under their heavy burdens. There was a- 
poor man who had such a great weight to 
carry that he could not move fast; so the 
Egyptian taskmaster, who was put over these 
men to make the work, hit him hard. 

This cruel deed vexed Moses. And he 
looked this way and that way, and when 




MOSES SLAYING THE EGYPTIAN. 



down to false gods. And because he had 
faith, believing in the things that were unseen, 
he chose the hard lot of the people of God 
rather than all the riches and honors that 
would have come in due course to the son 
of Pharaoh's daughter. 

But Moses did not forget his brethren the 
Israelites, who had to make bricks, and build 
cities, and work very hard indeed for the 



he saw that there was no man, he slew the 
Egyptian and hid him in the sand. And 
when he went out the second day, behold, 
two men of the Hebrews strove together, 
and he said to him that did wrong, Where- 
fore omitest thou thy neighbor? And he said,. 
Who made thee a prince and a judge over 
us? Intendest thou to kill me, as thou 
killedst the Egyptian? And Moses feared 



90 



THE STORY OF MOSES. 



and said, Surely this thing is known. Now 
when Pharaoh heard this thing, he sought 
to slay Moses. But Moses fled from the 
face of Pharaoh into the land of Midian and 
sat down by a well. Now, the priest of 
Midian had seven daughters, and they came 
and drew water, and filled the troughs to 
water their father's flock. And the shepherds 



daughters, Where is he? Why is it, that ye 
have left the man ? Call him, that he may 
eat bread. And Moses was content to dwell 
with the man, and he gave Moses, Zipporah 
his daughter, to be his wife. 

Now Moses kept the flock of Jethro his 
father-in-law, the priest of Midian; and on 
a certain occasion he drove his flock into the 




MOSES AT THE BURNING BUSH. 



came and drove them away, but Moses stood 
up and helped them and watered their flock. 
And when they came to Reuel, their father, 
he said, How is it, that ye are come so soon 
to-day? And they said, An Egyptian deliv- 
ered us out of the hand of the shepherds, 
and also drew water enough for us and 
watered our flock. And he said unto his 



inner part of the desert, and came to the 
mountain of God on his way towards Horeb 
And the Angel of the Lord appeared unto 
him in a flame of fire out of the midst of a 
bush; and he looked, and, behold, the bush 
burned with fire, but was not consumed 
And Moses said, I will go and see this grca 
sight, why the bush is not burnt. 






THE STORY OF MOSES. 



91 



And when the Lord saw that he went for- 
ward, He called to him out of the midst of 
the bush and said, Moses, Moses. And he 
answered, Here I am. And he said, Come 
not nigh hither, put off thy shoes from thy 
feet, for the place whereon thou standest is 
holy ground ; I am the God of thy father, 
the God of Abraham, the God of Isaac and 
the God of Jacob. And Moses hid his face, 
for he was afraid to look upon God. 

And the Lord said to him, I have surely 
seen the affliction of my people in Egypt 
and I have heard their cry by reason of their 
taskmasters ; for I know their sorrows. And 
I am come down to deliver them out of the 
hand of the Egyptians, and to bring them 
out of that land into a good and large land, 
into a land flowing with milk and honey. 
Come now therefore, and I will send thee to 
Pharaoh, that thou mayest bring forth my 
people, the children of Israel, out of Egypt. 

The Rod Becomes a Serpent. 

But Moses said unto God, Who am I, that 
I should go to Pharaoh? And that I should 
bring forth the children of Israel out of 
Egypt? God answered, Certainly I will be 
with thee, and thus shalt thou say to the 
children of Israel, Jehovah, the God of your 
fathers, hath sent me unto you. 

But Moses answered and said, Behold, 
they will not believe me, nor hearken unto 
my voice, for they will say, The Lord hath 
not appeared to thee. And the Lord said 
to him, What is that in thy hand? And he 
said, A rod. And the Lord said, Cast it on 
the ground. And he cast it on the ground 
and it became a serpent; and Moses fled from 
it. And the Lord said, Put forth thine hand 
and take it by the tail. And he put forth 
his hand and caught it, and it was turned 
into a rod again, That they may believe, 
saith he, that the God of their fathers, the 



God of Abraham and of Isaac and of Jacob 
hath appeared unto thee. 

And further the Lord said to him, Put 
now thine hand into thy bosom. And he 
put his hand into his bosom; and when he 
took it out, behold, his hand was leprous as 
snow. And the Lord said, Put thine hand 
into thy bosom again. And he put his hand 
into his bosom again, and, behold, it was 
turned again as his other flesh. 

And the Lord said again, If they will not 
believe these two signs nor hearken to thy 
voice, then take water of the river, and pour 
it upon the dry land and it shall become 
blood. 

And Moses said unto the Lord, O my 
Lord, I am not eloquent, I am slow of speech 
and of a slow tongue. And the Lord said 
to him.Who hath made man's mouth, or who 
maketh the dumb, or deaf, or the seeing, or 
the blind? Have not I, the Lord? Now 
therefore go, and I will be with thy mouth 
and teach thee what thou shalt say. 

In Egypt Again. 

Moses however entreated, and God 
appointed his brother Aaron to be his 
spokesman. Then Moses took his wife 
and his sons and returned to the land 
of Egypt, for God had told him to return 
and that all the men were dead who sought 
his life. And the Lord said to Aaron, Go 
into the wilderness to meet Moses. And 
he went and met him in the mount of God 
and kissed him. 

And Moses told Aaron all the words of 
the Lord, who had sent him, and all the 
signs which He had commanded him. And 
Moses and Aaron went, and gathered 
together all the elders of the children 
of Israel. And Aaron spake all the words 
which the Lord had spoken, and Moses 
did the signs in the sight of the people. 



92 



THE STORY OF MOSES. 



And the people believed; and when they 
heard that the Lord had visited the children 
of Israel, and that he had looked upon their 
affliction, then they bowed their heads and 
worshipped. 

After Moses and Aaron had told the Israel- 
ites that God would deliver them from the 
Egyptians, they went to Pharaoh, and said, 
The Lord God of Israel saith to you, Let 



had their own God, but as he did not own 
him as the true God, he would not obey his 
wishes. He found the work that the Israel- 
ites did so valuable, that he was not willing 
to part with them. 

He was quite as cruel as that King Phar- 
aoh who ordered all the little boy-babies to 
be thrown into the river. He made the 
Israelites to work harder than ever, for he 




AARON S ROD CHANGED TO A SERPENT. 



my people go that they may serve me. Then 
Pharaoh said, Who is the Lord, that I should 
obey his voice, to let Israel go ? I know 
not the Lord, neither will I let Israel go. 

Pharaoh, you see, neither knew nor cared 
anything about the true God ; but he, as well 
as all his people, worshipped many animals — 
such as bulls, serpents, and crocodiles. As 
the Egyptians had their false gods that they 
worshipped, so he thought. that the Israelites 



said it was because they were idle that they 
wanted to go away. 

He told the taskmasters not to give them 
any straw to make their bricks, as they used 
to do ; but to let them go and get the straw 
for themselves, and they were to make just 
as many bricks every day as they had done 
before they had to find the straw. 

So the poor people went looking about for 
straw, and the taskmasters said to them. 




JEPHTHAH'S DAUGHTER AND THE HEBREW MAIDENS 







RUTH AND NAOMI 



THE STQRY OF MOSES. 



93 



Come, make haste ; finish your daily tasks ! 
But they could not finish them ; so the task- 
masters beat them. 

When they complained to Pharaoh, he 
only said, You are idle, you are idle ! God, 
'however, saw their trouble and sorrow, and 
heard their groaning. 

He said to Moses and Aaron, Go again to 
Pharaoh, and take your rod with you. 
Throw it down before the king, and it shall 
become a serpent. Then Moses and Aaron 
did so. 

When Pharaoh saw the rod changed into 
a serpent, he said, My wise men can do the 
same. He called them, and they threw 
down their rods, and they became serpents 
too ; but Aaron's rod swallowed up their rods. 

Story of the Plagues. 

The next day Moses and Aaron went to 
Pharaoh, and said, The Lord God of the 
Hebrews says, that if you will not let his 
people go, he will send terrible plagues over 
your land. 

Pharaoh did not heed ; so God sent the 
■first terrible trouble, or plague, upon Egypt. 
God said to Moses, Tell Aaron to stretch 
his rod over the river Nile, and over all the 
streams and ponds, and the water shall be 
changed into blood. 

Ard Aaron did so ; and all the waters 
were turned into blood, and all the fishes in 
the river died ; and instead of water there 
was blood throughout all the land of Egypt. 
This plague lasted seven days. At the end 
•of that time, God said that he would bring 
another plague upon the land of Egypt, if 
Pharaoh still refused to let the Israelites go. 

Pharaoh did not heed ; so God told Moses 
to say to Aaron, Stretch forth your rod over 
the rivers, the streams, and the ponds, and 
cause frogs to come up out of them, and 
cover the land. This was the second plague. 



When Aaron did so, the frogs came up 
and went everywhere. All places were full 
of them : not only out-of-doors, but in-doors 
too. They were even in their bedrooms and 
their beds, in their ovens, and in places where 
they kept their food. 

This was so unpleasant, that Pharaoh said 
to Moses and Aaron, Pray to your God to 
take away the frogs, and I will let your 
people go. So they asked God to take away 
the frogs and God made them die out of all 
the houses and the fields ; and the Egyptians 
put them together in heaps. 

Lice and Flies. 

When this trouble was over, Pharaoh 
would not keep his promise to let the Israel- 
ites go, so God sent the third plague. Aaron 
stretched out his rod over the dust of the 
land, and it became lice. These creeping 
insects came upon all the Egyptians, and 
upon their beasts too. Still, Pharaoh was 
not sorry. 

Then God sent a fourth plague — a griev- 
ous swarm of flies, so that the whole land 
was corrupted because of them Pharaoh 
now said to Moses and Aaron, Ask God to 
take away the flies, and I will let the people 
go for a little way into the wilderness, to wor- 
ship God. 

And Moses prayed to God, and God took 
away the flies ; but neither at this time also 
would Pharaoh let the people go. 

Then God sent the fifth plague, which was 
a murrain, or fearful disease among the cattl&, 
so that a great many horses, and asses, and 
camels, and oxen, and sheep died. But only 
those belonging to the Egyptians died. God 
took care of the cattle of the Israelites, and 
they did not lose one. 

Still Pharaoh heeded not, so God sent the 
sixth plague. This was very sore pimples 
or boils, which came upon man and beast, 



94 



THE STORY OF MOSES. 



and which caused great burning- pain. Even 
after this Pharaoh still was self-willed, 
and would not obey God's command. So 
God sent Moses and Aaron to tell him 
that the next day he would send a dreadful 
tempest of thunder and lightning, and hail, 
and rain. So fetch in all your servants and 
cattle out of the fields, lest the hail kill them. 
Then those Egyptians who feared God 
brought their servants and cattle in ; but 
those who did not care for what God said, 
left them to stay out in the fields. 

A Frightful Hail-storm. 

The next morning, God sent a terrible nail- 
storm. This was the seventh plague. It 
thundered very loud and long, and the 
lightning was like fire running along the 
ground. It was an awful sight, and the large 
stones of hail knocked down and killed all 
the men and beasts who were in the fields. 
The trees were bent, and many were broken 
in this fearful storm, and the barley, and the 
flax, and many green herbs besides, were 
torn to pieces by its fury. But there was no 
storm in the land of Goshen. 

Pharaoh was frightened at the loud long 
thunderings, and at the fierce lightning., so 
seldom heard and seen in Egypt ; and he 
said to Moses, Pray to God for me, it is 
enough, for I will let you go and ye shall 
stay no longer. And Moses did so, but 
when Pharaoh saw that the danger was 
passed, that it thundered no more, and that 
the hail ceased, then he said, I will not let 
the people go. 

Ground Covered with Locusts. 

Now God sent the eighth plague. He 
made a strong east wind blow, which brought 
locusts in such large numbers that no one 
could see the ground, it was so covered by 
them. This wao a dreadful plague. 



A locust is an insect something like a 
grasshopper, only very much larger. These 
insects soon eat up all that is green. They 
will come in large flocks, hiding the light of 
the sun like a thick cloud, as they fly along. 
When the locusts settle, they very soon eat 
up every blade of grass, all the leaves and 
young shoots off the trees, and everything 
else in the way of fruits and vegetables. 
When they fly away again, the country looks 
brown, as if it was burnt with fire ; for all the 
grass is eaten, and the trees look bare as 
they do in winter, for every leaf is gone. 

Now God sent to the Egyptians these 
locusts, larger than they had ever seen before, 
and in such vast numbers too that the whole 
ground looked daik with them. They soon 
ate up everything that the hail had left, all 
the herbs, all the fruit ; and there remained 
not any green thing throughout all the land 
of Egypt. 

Pharaoh sent for Moses and Aaron in 
great haste, and said, I have sinned against 
the Lord and against you ; forgive me I 
pray this once, and ask God to take away 
this great evil. 

Then Moses and Aaron went out from 
Pharaoh's presence, and prayed to God to 
take away the locusts. And God sent a 
strong west wind, which blew the locusts 
into the Red Sea, where they died ; there 
was not one left in all the land. 

Darkness that Could be Felt. 

But this sorrow of Pharaoh was only pre- 
tence ; he was sorry to have the locusts, but 
he was not sorry for his cruelty, nor for his 
sin in breaking his promise ; and again he 
said, I will not let the people go. 

Then God sent the ninth plague. For 
three days and nights he covered the whole 
land of Egypt with a thick darkness ; it 
seemed as if they could feel it, it was so thick. 



THE STORY OF MOSES. 



95 



Their lamps gave no light, and for three days 
they could not see each other. No one 
moved from his place, no one could work all 
that while ; every one was too frightened to 
do anything. 

The Israelites had light in all their dwell- 
ings, which showed the Egyptians most 
plainly that the darkness was sent as a punish- 
ment to them for their cruelty to God's 
people. 

Pharaoh now was willing to let the people 
go ; but he said, You shall not take your 
herds with you. Moses said, When they 
went they must take all that they had. Then 
was Pharaoh very angry, and he would not 
let them go. 

Now God sent a tenth plague over the 
land of Egypt. Nine fearful plagues had 
already swept over the land of Egypt, and 
Pharaoh was still obstinate and self-willed. 
But the time was now coming for him to 
obey the command of God, and to let the 
Israelites go. 

The First-born Slain. 

In the middle of the night the tenth awful 
trouble came, for in that hour of stillness and 
of darkness, God smote all the first-born of 
the land of Egypt, from the first-born of 
Pharaoh that sat on his throne, to the first- 
born of the captive that was in the dungeon ; 
and all the first-born of the cattle. 

Every Egyptian household was awaked 
from its sleep to see the dying pain of its best 
beloved one, for there was not a house where 
there was not one dead. An exceedingly 
great and bitter cry of fear and grief was 
heard throughout all the land of Egypt — 
all were mourning for their slain ones. 

They could not see the hand that dealt 
the blow, but they knew that it was given by 
the God of the Israelites, for their many 
cruelties to his people. 



In great alarm, in the middle of the night, 
Pharaoh called for Moses and Aaron, and 
said, Rise up, and go away out of my land, 
you and the Israelites. Go and serve the 
Lord as you said. Take youi flocks and 
herds and be gone, and bless me also. 

The proud king was so much humbled now, 
that he asked them to bless him. He begged 
that he might not be under the wrath of that 
mighty God, whose power was so great, 
whose displeasure was so terrible. The 
Egyptians, too, prayed the Israelites to make 
haste and go away ; or, they said, We shall 
all be dead men. They willingly gave them 
all that they wanted, and all that they asked 
for, so anxious were they to have them go. 

Getting Ready to Go. 

But how could the Israelites leave the 
land of Egypt at such a short notice, and in 
the middle of the night too ? They were all 
ready to do so, though it was in the middle 
of the night. While every household in Egypt 
was awake, mourning for its dead, every 
household in Israel was awake keeping a 
feast. 

Moses had told them to prepare for the 
journey, for on that very night God would 
make Pharaoh consent to let them go 

God had said, Tell them, I will pass 
through the land of Egypt, about midnight, 
and all the first-born, both of man and beast, 
in the land of Egypt shall die; but I will pass 
over your houses and not smite your first- 
born. You must kill a lamb and sprinkle 
its blood on your doorposts : then, when I 
see the blood, I will pass over you, and the 
plague shall not destroy you. You must all 
of you stay in-doors that night and eat a 
feast, while the Lord is passing through the 
land to destroy the Egyptians, This feast is 
to be called the feast of the Passover. You 
must keep it every year as the day comes 



-96 



THE STORY OF MOSES. 



round, and you must eat it then as you will 



eat it to-night. 



Then God told them to take the lamb, 
whose blood they had sprinkled on the door- 
posts, and to roast it whole. Each family 



Egypt soon turns bad, and it is not proper 
that part of a sacrifice to God should be 
spoiled and become corrupt. 

The lamb was to be eaten with unleavened 
bread and with bitter herbs ; first of all to 




THE FEAST OF 

was to have its Passover lamb. It was to be 
a lamb without disease or fault of any kind. 
After they had eaten as much as they 
required, they were to save none of it till 
morning, but burn with fire what was left. 
This was because meat in a hot country like 



THE PASSOVER. 

remind them of the heavy and bitter bondage 
that they had suffered in Egypt. It was to 
teach them, too, that sin corrupts and 
spreads like leaven, and that, like the bitter 
herb, it is a bitter and an evil thing. 

They were to eat it with their girdles 




97 



98 



THE STORY OF MOSES. 



tightened round their waists, with their shoes 
on their feet, with their staves in their hands, 
and to eat it in haste, so as to be ready at a 
moment's notice when the order came to 
start on their journey. 

While the Israelites were thus eating that 
Passover feast, the order came for them all 
at once to leave the land of Egypt, where 
they had lived so many years. They were 
-pite ready to go; not one moment did they 
wait ; and the Egyptians, who before were so 
anxious to keep them, now almost thrust 
them out of their land. 

This going out of the Israelites from 
Egypt is called the Exodus— the word 
"exodus" means departure, 

A Vast Multitude. 

How many Israelites were there, do you 
think, who left Egypt under Moses? It is 
supposed about three millions of men, 
women, and children. If you counted a 
thousand every day, you would be more 
than eight years counting this great multi- 
tude. 

When Jacob came from Canaan to settle 
«n Egypt, his sons, and daughters, and grand- 
children, were but seventy persons altogether; 
now, notwithstanding their hard bondage, 
they had increased to this large number. 

God showed them the way out of Egypt. 
He went before them in a pillar of cloud by 
day, and in a pillar of fire by night. The 
cloudy pillar sheltered them from the hot 
rays of the sun by day, and the fiery pillar 
gave them light by night. After they had 
Journeyed for three days, they came to the 
borders of the Red Sea, and there they 
encamped, or set up their tents, and rested. 

By this time Pharaoh and his servants 
said, Why did we let the Israelites go from 
serving us ? What shall we do without 
-.heir labor ? Let us go and make them 



come back to their work. Then Pharaoh 
gave orders to his servants to get ready the 
war chariots, for he said, I and my soldiers 
will go after the Israelites and bring them back. 
So they made ready all the horses and 
chariots of Pharaoh, and overtook the Is- 
raelites as they were encamped by the sea. 
Great was the terror of the Israelites as they 
saw these armed men coming towards them. 
They had no arms themselves, so they could 
not fight them. They were sh"t in by the 
mountains on the one side, and by the Red 
Sea on the other, so they could not run away 
from them. There seemed no way in which 
they could get out of their hands. 

Overtaken by the Egyptians. 

In their distress they cried to God and he 
heard them. He said, You can do nothing, 
you need do nothing ; I will do all. Feai 
not, stand still, and see the salvation of God ; 
for the Egyptians whom ye have seen to- 
day, ye shall see again no more for ever. 

It was about evening when the Egyptians 
overtook the Israelites. They felt so sure 
that they could not get away from them r 
that they pitched their tents near to the 
place where the Israelites were encamped, 
and waited till morning meaning then to 
drive them back again to their slavery in 
Egypt. 

The Israelites were trembling with fear r 
when all at once they saw their pillar of fire 
move through the air and come between' 
them and the Egyptians. Now it was a 
pillar of fire and a pillar of cloud both at 
once. To them it was a pillar of fire giving 
them light, but to the Egyptians it was a 
pillar of cloud, covering them with darkness. 
The Egyptians could not see the camp of 
the Israelites all night, for the thick cloud 
hid them from their sight. Still they thought 
that they were safe in their power; they 



THE STORY OF MOSES. 



99 



r-ould not climb the mountains, they could 
not walk over the sea. 

Now, what happened? Moses, at the 
command of God, stretched out his rod over 
the waters of the Red Sea, and they divided, 
and the sea was|like a >vall on the right hand 
and on the left. Then a strong east wind 
began to blow, which dried up a pathway 



Then they came to the spot where they 
thought the Israelites were staying, and they 
found them gone. And the Egyptians pur- 
sued, and went in after them to the midst of 
the sea, even all Pharaoh's horses, his 
chariots, and his horsemen. And it came to 
pass, that in the morning watch the Lord 
looked unto the host of the Egyptians 




PHARAOH S HOST DESTROYED IN THE RED SEA. 



for them through the sea. Now, Moses 
said, Go forward; so this vast host began 
Its journey through this wonderful road to 
the land on the opposite side. It is supposed 
that the sea was eight miles wide in that part 
where the Israelites crossed. It was not until 
morning when the Israelites had nearly all 
reached the further side, that the Egyptians 
became aware of what had taken place. 



through the pillar of fire and of the cloud 
and troubled the host of the Egyptians, and 
took off their chariot wheels, that they drave 
them heavily : so that the Egyptians said, 
Let us flee from the face of Israel ; for the 
Lord fighteth for them against the Egyptians. 
And the Lord said unto Moses, Stretch 
out thine hand over the sea, that the waters 
may come again upon the Egyptians, upon 



100 



THE STORY OF MOSES 



their chariots, and upon their horsemen. 
And Moses stretched forth his hand over the 
sea, and the sea returned to his strength 
when the morning appeared ; and the 
Egyptians fled against it ; and the Lord 
overthrew the Egyptians in the midst of 
the sea. 

And the waters returned, and covered the 
chariots, and the horsemen, and all the host 
of Pharaoh that came into the sea after them ; 
there remained not so much as one of them. 
But the children of Israel walked upon dry 
land in the midst of the sea ; and the waters 
were a wall unto them on their right hand, 
and on their left. 

Thus the Lord saved Israel that day out 
of the hand of the Egyptians ; and Israel 
saw the Egyptians dead upon the sea shore. 
And Israel saw that great work which the 
Lord did upon the Egyptians : and the 
people feared the Lord, and believed the 
the Lord, and his servant Moses. 

So obstinate, self-willed Pharaoh, who was 
6ent on having his own way, found it was of 



no use to strive against what it was right for 
him to do. He found the truth of the words, 
He that, being often reproved, hardeneth his 
neck, shall suddenly be destroyed, and that 
without remedy. 

The Israelites were full of gratitude as 
they looked at the dead bodies of their ene- 
mies now lying upon the sea-shore. Now 
they could hurt them no more ; they need 
never fear the Egyptian again. They might 
well feel that it was a great work that the 
Lord had done for them. The news of this 
mighty deliverance spread abroad into the 
distant countries through which they had to 
pass, and other nations feared to injure a 
people who were so clearly under the special 
care of God. 

Moses and the Israelites sang a song of 
thanks to God for helping them in this time 
of great need. It was all about God's good- 
ness : it began and ended with, Sing ye to 
the Lord, ibr he hath triumphed gloriously; 
the horse and his rider hath he thrown into 
the sea. 




CHAPTER VIII. 



B. C. 1491. 

Prom the Red Sea to Sinai — The Bitter Waters made Sweet— Bread from Heavek. 
—A Flock of Quails — Water from the Rock in Horeb — Battle with the Amalek- 
ites — The Ten Commandments Spoken from Sinai — Story of the Tabernacle and 
its Services — The Scapegoat Sent into the Wilderness. 




AVING left the spot 
at which they 
crossed the Red 
Sea, the Israelites 
went into the desert 
southward, towards 
Horeb. This was 
not the direct way 
to Canaan — the 
land promised by 
God to Abraham 
and to his children ; 
but first of all, 
before going there, 
the Israelites were to visit the place where 
Moses saw the burning bush. There they 
were to worship God, and he would then 
direct them what to do next. 

For three weary days they travelled on, 
but they came to no well of water. That 
which they had brought with them from their 
last resting-place was all gone, and now they 
were ready to die of thirst. 

In this cold country we do not know what 
it is to suffer from thirst as those do who live 
in hot countries where water is scarce. For 
three days the Israelites had toiled on, with 
the scorching, blazing sun above them, and 
the burning sands of the desert beneath their 
feet. No sound of streams gladdened their 
ears, no green tree or grass delighted their eyes. 
On, this vast multitude moves in silence, 



when at last they see green trees and bushes. 
Now they know that water is near. How 
they rush on to the streams, which are life 
to them, and the whole multitude stoops to 
drink. But, hark! what is the meaning of 
that loud, wild cry of pain and disappointment? 

Brave men groan aloud ; the mothers weep 
for their children, whose sufferings are worse 
to them than their own ; the little ones dash 
down the water with a moaning cry. But 
why? The water is so salt and bitter that 
they cannot drink it. The streams only 
mock the agony of their thirst, for they see 
water, but they loathe to taste it. They had 
been used to the sweet water of the Nile, 
which is some of the finest in the world. 

No wonder they were disappointed. But 
they murmured, instead of praying to God. 
He had helped them through worse troubles 
than this, and they should have trusted in 
him now. They grumbled to Moses, and 
said, What shall we drink? 

The Water Made Sweet. 

The Lord had pity on their suffering, and 
showed Moses a tree which he told him to 
throw into the waters, and then the bitter 
taste would be taken away, and they would 
be fit to drink. The name of the place 
where these bitter waters were was called 
Marah, for Marah means "bitter." 

The next day the Israelites moved on to 

101 



£02 



FROM THE RED SEA TO SINAI. 



Elim, and there they rested under the shade 
of beautiful palm-trees, and there they found 
an abundance of sweet water. 

When the Israelites had been out of the 
land of Egypt for about a month, they found 
that they had eaten up nearly all the corn 
and other food that they had brought with 
them. They were now in the wilderness of 
Sin, between Elim and Sinai. They could 
buy no food in the desert, nor did any corn 
grow there. As they had before suffered 
thirst, so now they began to feel the pain of 
hunger. So they grumbled again. 

They said, It would have been better for 
us to have died in Egypt, than to come to 
this desert to die of hunger. Our first-born 
had better have been slain with those of the 
Egyptians, we had better have been drowned 
with our enemies in the Red Sea, than have 
come to this trouble. 

Then they began to think of the bread and 
meat they had eaten in Egypt, but they for- 
got how hard was their slavery there. Now 
they were free men, on their way to the land 
promised to their fathers. It was not brave 
of them to think so much of the difficulties 
by the way, and it was very faithless and 
foolish of them not to trust God, when he 
had helped them so often. 

A Large Flock of Quails. 

God was grieved that they should mur- 
mur, yet he had pity on their wants. He 
sent them both meat and bread. That very 
evening a vast flock of quails came up and 
covered the camp and the Israelites were 
able to catch them in great numbers. They 
were most likely going to Egypt to feast in 
the cornfields, for this was about the season 
when corn was ripe. 

Now the Israelites had plenty of meat, 
and they could also dry the flesh of the 
birds that they did not want for present use, 



ready for a future day. This was done by 
stripping off the skin with the feathers, and 
putting the body of the bird into the hot 
sand for a little while, when it would be dry 
and keep good some time. 

This is the promise the Lord made, and 
we are also told how he kept his word. 
The Lord said unto Moses, Behold, I will 
rain bread from heaven for you ; and the 
people shall go out and gather some every 
day, that I may prove them, whether they 
will walk in my law or not. On the sixth 
day they shall prepare that which they bring 
in : and it shall be twice as much as they 
gather daily. And Moses and Aaron said 
unto all the children of Israel, At even, then 
ye shall know that the Lord hath brought 
you out from the land of Egypt : and in the 
morning, then ye shall see the glory of the 
Lord ; for that he heareth your murmurings 
against the Lord : and what are we, that ye 
murmur aq;ainst us ? 

The Ground Covered with Bread. 

And Moses said, The Lord siidll gi* j you 
in the evening flesh to eat, and in the morn- 
ing bread to the full ; for that the Lord 
heareth your murmurings which ye murmur 
against him : and what are we. Your mur- 
murings are not against us, but against 
the Lord. 

And Moses told Aaron to say unto all the 
congregation of the children of Israel, Come 
near before the Lord : for he hath heard 
your murmurings. As Aaron spoke unto 
the whole congregation of the children of 
Israel, they looked towards the wilderness, 
and, behold, the glory of the Lord appeared 
in the cloud. 

And the Lord said unto Moses, I have 
heard the murmurings of the children of 
Israel : speak unto them, saying, At even ye 
shall eat flesh, and in the morning ye shall 



FROM THE RED SEA TO SINAI. 



103 



be filled with bread ; and ye shall know that 
I am the Lord your God. In the evening 
the quails came up, and covered the camp : 
and in the morning the dew lay round about 
the host. And when the dew was dried up, 
behold, upon the face of the wilderness there 
lay a small round thing, as small as the 
hoar-frost on the ground. And when the 
children of Israel saw it, they said one to 
another, It is manna ; for they knew not 
what it was. 

And Moses said unto them, This is the 
■bread which the Lord hath given you to eat. 
This is the thing which the Lord hath com- 
manded, Gather of it every man according 
to his eating, an omer (about five pints) for 
every man, according to the number of your 
persons ; take ye every man for them which 
are in his tents. 

And the children of Israel did so, and 
..gathered some more, some less. And when 
they measured it, he that gathered much had 
nothing over, and he that gathered little had 
no lack ; they gathered every man accord- 
ing to his eating. And Moses said, Let no 
man leave of it till the morning. Notwith- 
standing they hearkened not unto Moses ; 
but some of them left of it until the morning, 
and it bred worms, and stank : and Moses 
was wroth with them. And they gathered it 
every morning, every man according to his 
eating; and when the sun waxed hot, 
it melted. 

The Manna Lasts Two Days. 

On the sixth day they gathered twice as 
much bread, two omers for one man : and 
all the rulers of the congregation came and 
told Moses. And he said unto them, This 
is that which the Lord hath said, To-morrow 
is the rest of the holy sabbath unto the Lord : 
bake that which ye will bake to-day, and 
seethe that ye will seethe ; and that which 



remaineth over lay up for you to be kept 
until the morning. And they laid it up till 
the morning, as Moses bade. And Moses 
said, Eat that to-day ; for to-day is a sabbath 
unto the Lord : to-day ye shall not find it in 
the field. Six days ye shall gather it ; but 
on the seventh day, which is the sabbath, in 
it there shall be none. 

Some of the people went out on the 
seventh day to gather, and they found none. 
And the Lord said unto Moses, How long 
refuse ye to keep my commandments and 
my laws ? 

See, for that the Lord hath given you the 
sabbath, therefore he giveth you on the sixth 
day the bread of two days ; abide ye every 
man in his place ; let no man go out of his 
place on the seventh day. 

The Israelites called the name of this 
bread "Manna," because they did not know 
what it was. The word manna comes from 
"man hu," the Hebrew of "what is this?" 
The manna was very nice ; it was like meal 
and honey when eaten raw, but when cooked 
it had a taste of fresh oil, a flavor much liked 
by the Israelites. 

God did not wish the Israelites to forget 
how he had fed them in the wilderness, when 
they reached Canaan. He said, Save a 
measure full of manna, that it may be kept 
for future generations, to see the bread where- 
with I have fed you in the wilderness, when 
I brought you forth from the land of Egypt 
The supply of manna never failed until they 
reached the land of Canaan. God gave them 
day by day their daily bread. 

A Fountain in a Rock. 

At last the Israelites left the wilderness of , 
Sin, and came to a place called Rephidim. 
Here again they wanted water, and instead 
of being patient, and waiting for God's help, 
they began to blame Moses. They said, 



104 



FROM THE RED SEA TO SINAI. 



Why have you brought us up out of Egypt 
to kill us, and our children, and our cattle 
with thirst? 

Then Moses cried to God, and said, What 
shall I do ? the people are almost ready to 



come water, so that the people may drink. 
Then Moses went with the elders of Israel 
to the rock in Horeb, and smote it, and 
waters flowed from it in refreshing streams 
down to the place where the Israelites had 




MOSES CRINGING WATER FROM THE ROCK. 



stone me to death. God said, Go in before 
the people, and take with you the elders of 
Israel ; and take the rod with which you 
divided the Red Sea. I will go before you, 
and show you a rock in Horeb which you 
shall smite with vour rod, and out of it shall 



set up their tents. This water lasted them 
for the whole time that they remained in that 
neighborhood, which was more than a year. 
The rock which it was thought was struck 
by Moses, is to be seen by travelers at the 
present day. 



FROM THE RED SEA TO SINAI. 



105 



Then came a people called the Amalekites, 
and fought against the children of Israel in 
Rephidim. And Moses said to a brave man 
whose name was Joshua, Choose men, and 
go out and fight with Amalek ; to-morrow 
I will stand on the top of the hill with the 
rod of God in my hand. Joshua did as 
Moses had said. He chose some brave 



tired, and they brought a stone for him to 
sit on ; his hands were heavy, and so Aaron 
and Hur held up his hands, the one on one 
side of him and the other on the other side. 
This they did until the sun went down. Am. 
Joshua and his men overcame Amalek. 

God was displeased with Amalek for 
making war against the children of Israel 




AARON AND HUR HOLDING 

men and went to fight Amalek ; and Moses, 
Aaron and Hur, Miriam's husband, went to 
the top of the hill where they could see the 
battle in the valley below. 

When Moses held up his hand the chil- 
dren of Israel were successful and the battle 
vvas in their favor, but when Moses let down 
his han^ 1 Amalek prevailed. Moses was 



UP THE HANDS OF MOSES. 

and he said the time would come when the 
Amalekites would be destroyed and no one 
would remember them. Then Moses built 
an altar to remind the people that God had 
said he would punish the Amalekites for 
their wickedness. 

Now when Jethro, the priest of Midia./, 
Moses' father-in-law, heard of all that Goc 



106 



FROM THE RED SEA TO SINAI. 



had done for the children of Israel, he took 
Zipporah, Moses' wife, and his two sons 
Gershom and Eliezer and brought them to 
Moses. And Moses went out to meet his 
father- in law and kissed him, and hearkened 
to his voice, and did all he said. 

And Moses told his father-in-law all that 
the Lord had done unto Pharaoh and to the 
Egyptians for Israel's sake, and all the 
travail that had come upon them by the way, 
and how the Lord delivered them. And 
Jethro rejoiced for all the goodness which 
the Lord had done to Israel, whom he had 
delivered out of the hand of the Egyptians. 
And Jethro said, Blessed be the Lord, who 
.hath delivered you out of the hand of the 
Egyptians, and out of the hand of Pharaoh, 
who hath delivered the people from under 
the hand of the Egyptians. Now I know 
that the Lord is greater than all gods ; for 
in the thing wherein they dealt proudly he 
was above them. And Jethro, Moses' father- 
in-law, took a burnt offering and sacrifices 
for God : and Aaron came, and all the elders 
of Israel, to eat bread with Moses' father-in- 
law before God. 

At the Foot of Mount Sinai. 

And Moses by Jethro's advice chose able 
men out of ail Israel and made them heads 
over the people, rulers of thousands, rulers of 
hundreds, rulers of fifties, and rulers of tens. 
And they judged the people at all seasons : 
•the hard cases they brought unto Moses but 
every small matter they judged themselves. 
And Moses let his father-in-law depart ; and 
he went his way into his own land. 

The Israelites next came to the desert of 
Sinai or Horeb, and there they encamped 
before the mountain. This mountain is about 
three miles in length, and it has two summits 
or peaks ; one is called Mount Horeb, the 
other Mount Sinai ; but Mount Sinai is by 



far the highest of all the mountains in the 
whole of that district. 

This was the place where Moses saw the 
burning bush, and here they were to wait, 
while God made known to them his will, and 
gave to them their laws as a nation. Here r 
too, it was that God gave the laws which we 
call " The Ten Commandments." 

Most likely the Israelites pitched their 
tents in a large plain on the south of Mount 
Sinai ; from this place all the vast host of 
Israel would have a good view of this grand 
" Mount of God." The ground here, oppo- 
site the mountain, rises, and they could pitch 
their tents, row above row, while Sinai would 
seem like a lofty pulpit from which God's 
words would be uttered in the hearing of 
every ear. 

God told Moses now to tell the people 
that if they would but obey his voice, then 
he would make them his special care, above 
all people. Moses told the people these 
words of the Lord, and they sent for answer, 
All that the Lord hath spoken we will do. 

Now they had agreed to do as God bid 
them, and God had agreed to take particular 
care of them, and to make them his own 
people. This was an agreement or covenant, 
in which God said that he would do certain 
things if they would do certain things. We 
are quite sure that the Lord would always 
keep his covenant, but we shall soon see h<~ 
easily the Israelites broke theirs. 

Thunders and Lightnings. 

God now said, In three days I will come 
down in sight of all the people upon Mount 
Sinai, so tell the people to get ready for that 
day. They must bathe their persons, they 
must wash their clothes, for I am holy, and 
they must put away all uncleanness. They 
must set bounds all round the Mount, so 
that no man nor beast may be able to go up 



FROM THE RED SEA TO SINAI. 



107 



the mountain, for it is to be kept sacred 
while I appear there. 

Then the people did as the Lord directed ; 
and on the morning of the third day, there 
were thunders and lightnings, and a thick 
cloud upon the Mount. Now they heard 
ihe sound of a trumpet both loud and long, 



came down from heaven upon it in the fire; 
and the smoke was like that of a furnace, 
and the whole of this huge granite mountain 
shook. Again the trumpet sounded long, 
and the sound grew louder and louder. 

Then the voice of God said to Moses, TelJ 
the people to beware how they come too 




MOSES RECEIVING THE TABLES OF THE LAW. 



and all the people trembled in their tents. 
They felt that God was there. 

Moses said to the people, Come from the 
camp to the bottom of the mountain, to meet 
with God. They came and stood there 
before the Lord. Now the whole mountain 
-seemed altogether to smoke, for the Lord 



near ; for if they only touch the mountain, 
they must instantly die for their rashness, 
they must be stoned or thrust through with 
a dart. So Moses went to the people, and 
told them all these words. 

Then God spoke to the people, saying, I 
am Jehovah, who brought you out of the 



108 



FROM THb RED SEA TO SINAI. 



land of Egypt ; you shall have no other 
gods but me. 

Some nations have many gods that they 
worship, but we know that they are not true 
gods ; for there is but one God who made 
all things in heaven and in earth, and his 
_aame is Jehovah. 

Must Not Worship Idols. 

God also said that no one was to make 
any image, or the likeness of anything, to 
bow down to it and worship it. First of all 
people made idols ; not that they thought 
the idols were God, but they thought that 
God would be worshipped through the idol ; 
and at last they forgot about God, and 
worshipped only the idol. People like to wor- 
ship what they can see ; so the Persians, for 
instance, thought, God is great and glorious, 
and bright and pure, what is most like him ? 
They thought fire was, which gives light and 
heat, so they worshipped God through the 
fire, but before long they forgot God and 
worshipped the fire, and the sun, and other 
things beside. 

God then told the people, that they must 
not take his name in vain, for he would hold 
the man guilty who did so. 

Again, God said, Remember the Sabbath 
day to keep it holy. Six days you may 
work, but the seventh. day is the Lord's day, 
in it you shall rest. You may do no work 
on that day; you, nor your son, nor your 
daughter, nor your servants, nor your cattle. 
The Sabbath is like a sacred holiday, a rest- 
time given to all men by God himself. 

The next commandment that God gave 
was, Honor your father and your mother, that 
you may live long in the land which the 
Lord your God will give you. The Bible 
says a great deal about obedience to parents, 
and respectful behavior to them. God here 
gives a promise to those who obey this com- 



mand. It shows how much he thinks of 
right conduct to parents. It will go well 
with the obedient child, but it will go ill with 
the child who dishonors his parents. 

Thou Shalt not Kill. 

Thou shalt not kill, was the sixth com- 
mandment that God gave. We must not 
give way to anger, for is not that one of the 
first feelings that lead on to murder? It is 
a very shocking thing to kill a man, but it is 
also a shocking thing to have angry, quarrel- 
some, unloving feelings in the heart 

The seventh commandment teaches as to 
be modest and pure in our thoughts and feel- 
ings. How sad it is to hear loud rough 
tones, or to see bold rude looks. Do you 
not love the drooping snowdrop, which has 
no stain upon its pure white flower ? We 
should try to be like that in its modesty,, 
sweetness, and purity. We may often learn 
lessons from the beautiful flowers. 

In the eighth commandment God said, 
Thou shalt not steal. He who takes the very 
least thing belonging to another, without his 
knowing it, is a thief. Perhaps what you 
take may never be missed by men ; but it is 
none the less stealing. It is far .better to 
suffer by going without, than to have every- 
thing you want, if you get it dishonestly. A 
mother who had a large garden full of fruit 
and flowers, always felt quite happy to let 
her children play in it anywhere. She said, 
" My children will never pluck the flowers, 
nor eat the fruit without leave, for if they 
find any fruit dropped from the trees they 
always bring it to me to ask if they may 
have it." 

Again, God said, Thou shalt not bear 
false witness against thy neighbor. That 
means, that we are not to say unkind things 
of others. We must not tell tales of our 
companions ; we may say all the good we 




THE SETTING IIP OF THE TABERNACLE IN THE WILDERNESS. 



109 



no 



FROM THE RED SEA TO SINAI. 



know of people, but we must not talk 
their faults so as to injure them. 



of 



A; 



am. 



We Must not Covet. 

God spoke ; he said, You must 



not covet anything belonging to your neigh- 
bor. That is. you must not long to have 



your 



neighbor's 



eoods. Before, God had 



said, You must not steal, now he says, You 
must not even wish to get away your neigh- 
bor's things from him. 

When God had spoken these ten command- 
ments, the Israelites felt that they could 
bear the awful sc^ne no longer. Perhaps at 




OUTSIDE VIEW OF THE TABERNACLE 

the end of each command, the thunder pealed 
anew, and the trumpet sounded again, and 
the mountain smoked afresh. So terrible 
was the sight that even Moses said, I exceed- 
ingly fear and tremble. The people moved 
farther away from the mountain and stood 
afar off. 

They said to Moses, Do you speak to us, 
and we will listen, but let not God speak to 
us, lest we die. So the people stood afar off, 
and Moses drew near to the thick darkness 
where God was, to hear what other laws God 
had to give to the people. 

For rather more than eleven months the 
hosts of Israel were encamped in the plains 



of Horeb. During this time laws were given 
them, which separated them from all other 
nations. God was their chosen King. Now 
they were under his law, for they had said. 
All that the Lord hath spoken we will do. 

They were told in what order they were 
to march when they journeyed, and also- 
when the different tribes were to encamp. 
The kind of animals that they might eat was- 
also shown them ; these were called clean 
animals, and those that they were not allowed 
to eat were called unclean. 

At this time a regular service for the wor- 
ship of God was established, and the tribe of 

Levi was set 
apart to be the 
priests or min- 
isters of religion. 
The tabernacle, 
too, was set up. 
This was a kind 
of palace-tent for 
their King Je- 
hovah, who by 
his covenant 
with them said 
that he would 
dwell among 
them, and a bright cloud was always to be 
seen resting over the ark in the holy of holies 
in token of his presence. 

God told Moses how this tabernacle was 
to be made. It was to be made so that it 
could be easily taken down and put up again 
like a tent, for this was necessary, as the 
Israelites had to carry it about with them 
through all their desert wanderings. 

This tabernacle was divided into two parts 
by a veil or curtain of costly make. The 
innermost part was called the holy of holies ; 
nothing was kept there but the ark of the 
covenant. This ark, or chest, or box, was 
made of hard wood, which was covered all 



FROM THE RED SEA TO SINAI. 



Ill 



over with p^e gold. The top of it was 
called the mercy-seat ; two angels made of 
pure gold overshadowed it with their wings. 

This ark was chiefly made to hold the two 
tables of stone, upon which God wrote the Ten 
Commandments. Other precious things were 
put there, such as a golden pot full of manna, 
and Aaron's rod that budded. 

No one ever went into this iioliest 
place where the ark was but the 
high priest, and he only went once ^ w ^mS 
every year. This was on the great JpF^ *- 
day of atonement, when he went to J=j 
sprinkle the blood of the sacrifice fll 
before the Lord, thus to make an ;p~ 
atonement for his own sins, and g? = 
the sins of the people. 

The other part of the tabernacle iEl 
outside this curtain, was called the a. 
holy place ; there the priests daily j 3fi 
ministered. In this there was a IR- [ 
golden candlestick, or rather lamp- ijjh ---- 
stand, on which were placed seven sjjp 
lamps, the lights of which were kept %'_ , * 
burning with purest oil. fe 

There, also, was a table covered 
over with gold, upon which were 
kept loaves of bread, one for each 
tribe of Israel. This bread was 
called shew-bread, it was changed 
every week, and the stale loaves, or 
biscuits, were eaten only by the 
priests. 

Here, too, just in front of the 
curtain which hid the holy of holies, 
was the golden altar of incense. On this 
was burnt sweet smelling woods and gums, 
^o that a sweet odor was always going up 
towards God. The prayers of good people 
are like sweet incense, as they go up from 
earth to the throne of God in heaven. 

This tabernacle was furnished with spoons, 
basins, dishes, covers, and many other things 



all made of pure gold. It was like a dwell- 
ing-house with its furniture, and not merely 
a place of worship. It was built to show 
that the Lord God would dwell amon^ them 
as their King. Bread and meat and wine 
were offered there, part of which was burnt 
or poured in sacrifice as God's portion, and 



m 



III----- 





THE ARK OF THE COVENANT. 

part went for the use of the priests, wno were 
the servants of God's household. 

The tabernacle stood in a large court, 
which was enclosed by poles and curtains, 
like a wall all round, but was open at the top 
to the sky. Just at the entrance of this 
court was the large altar of burnt-offering, 
where the animals killed for sacrifice were 



112 



FROM THE RED SEA TO SINAi. 



burnt, and between this altar and the entrance 
to the tabernacle was the laver or fountain 
made of brass where the priests washed their 
hands and feet, while they were about the 
service of God. 

The whole of the tabernacle, with its cere- 
monies and sacrifices, pointed to good 
things to come, when all these would be 
done away with. Many of the sacrifices 



work, and the high priest put off his splendid 
robes, and only appeared in his plainest dress, 
for it was a day of humbling before God, on 
account of sin. First of all, as Aaron and 
the priests were sinful men as well as the 
people, they had to offer a sin-offering to 
God for their own sins, before they could 
offer one for the sins of the people. 

This done, Aaron took two young goats t 




FURNITURE OF THE TABERNACLE. 



were to teach them to look forward to the 
time when Christ would come, and offer up 
his life for man's sin. 

I cannot tell you now of all the many 
sacrifices that God appointed. I have told 
you of the passover lamb, now I will tell you 
about the sin-offering, on the great day of 
.atonement. 

On this solemn day thf* people did no 



and brought them before the altar. These 
were for the sin-offering of the people. One 
goat he killed, and took its blood into the 
holy of holies, and sprinkled it on the mercy- 
seat before God. Then Aaron laid his hands 
upon the head of the live goat, and said over 
all the sins of the people, and, as it were, put 
them upon the head of this goat. Then, he 
sent the goat away into the wilderness, bear- 



FROM THE RED SEA TO SINAI. 



113 



tng with it all the sins of the people. This 
was to teach the people that God having 
pardoned their sins, would remember them 
against them no more. This points to the 
Lamb of God, who taketh away the sin of 
the world. 

Besides the sacrifices and offerings at 
special times, there was a lamb offered every 
morning and evening for their daily sins ; so 
when they saw the smoke of the sacrifice 
ascending they must have felt how constantly 
they needed to be forgiven. All the animals 
that were offered were to be quite free from 
any blemish, or spot. 

And the Lord said to Moses, See, 
I have called by name Bezaleel the 
son of Uri, the son of Hur. of the 
tribeof Judah : and I have filled him 
with the spirit of God in wisdom, 
and in understanding, and in knowl- 
edge, and in all manner of work- 
manship, to devise cunning works, 
to work in gold, and in silver, and 
in brass, and in cutting of stones, to 
set them, and in carving of timbrr, 
to work in all manner of work- 
manship. And in the hearts of all 
that are wise hearted I have put 
wisdom, that they may make all 
that I have commanded thee. And he gave 
unto Moses, when he had made an end of 
communing with him upon mount Sinai, two 
tables of testimony, tables of stone, written 
with the finger of God 

The Cloud over the Mercy-seat. 

After the tabernacle was finished, God 
did not call Moses on Mount Sinai again, 
to speak with him, but he called him into the 
tabernacle. For God came into the taber- 
nacle in a cloud over the mercy-seat and 
spoke with Moses there. And God told 
Moses to bring Aaron and his sons to the 
8 



door of the tabernacle to consecrate them, 
that is, make them priests. 

Then Moses brought them and he called 
all the people, that they might come and see 
what the Lord commanded him to do. 
And while they stood around the door c r the 
tabernacle he took Aaron and his sons and 
washed them with water ; and he put on 
Aaron the beautiful garments that had been 
made for him. Afterwards he poured oil 
upon his head and anointed him. He took 
Aaron's sons also, and put their garments 
upon them and offered up sacrifices to God. 
So Aaron and his sons were made priests, to 




THE LAYER. 

stay at the tabernacle and burn incense and 
offer up sacrifices for the children of Israel. 
Before this time other men might offer up 
their own sacrifices, as Abel, Noah and the 
Patriarchs had done. But now that God 
had chosen Aaron and his sons to be priests, 
no one else might offer up a sacrifice ; every 
man must bring his offering to the tabernacle, 
and let the priests burn it for him upon the 
altar there. 

The priests werecommanded to offer up two 
lambs every day, one in the morning and the 
other in evening, for the sins of all the peopie 
of Israel. But God told Moses that, if any 



114 



FROM iHE RED SEA TO SINAI. 



man wanted to bring an offering for his own 
sins, alone, he might bring an ox, or a sheep 



be pleased with it, for an offering, not 
because the blood of animals could take 




SENDING THE SCAPEGOAT INTO THE WILDERNESS. 



or a goat to the door of the tabernacle and lay 
Jus hand upon it and kill it, and God would 



away sins, but it served as a shadow and type 
of the sacrifice of Christ, who poured out his 




115 



116 



FROM THE RED SEA TO SINAI. 



blood unto death, in order to take away the 
sins of the world. 

The priests were to dismiss the people 
with a blessing saying to them : The Lord 
jless thee, and keep thee ; the Lord make 
his face shine upon thee and be gracious 
unto thee ; the Lord lift up his countenance 
"upon thee and give thee peace. Among 
the sacred seasons of the Israelites the most 
prominent were: the Sabbath day, the Pass- 
over or Feast of Unleavened Bread, the Feast 
of Pentecost, also called the Feast of Weeks 
and of the First Fruits; the Feast of Taber- 
nacles, the great day of Atonement, the Sab- 
bath year, and the Year of Jubilee. 

Beautiful Garments. 

The garments of the priests, whlrh desig- 
nated their office, were not worn by the 
Levites. The priestly garments were very 
simple; the chief article was a tunic, made 
with sleeves, held together by a linen girdle, 
and extending from the neck to the ankles ; 
•the material and the color, white linen, were 
symbols of purity and holiness. In addition 
to this official garment, the high priest wore 
a blue robe or coat, adorned on the hem 
with pomegranates and bells of gold ; the 
former were symbols of the Word, and the 
bell was a symbol of proclamation. 

He also wore an ephod attached to the 
shoulders, made of costly materials of gold, 
of blue, and of purple, and of scarlet; the 
breast-plate was attached to it in front, 
by means of rings and chains, made of gold. 
This breast-plate was adorned with twelve 



precious stones, on which the names of the 
twelve tribes were engraved ; it was a 
memorial implying that the high priest, as 
the highest mediator of the old covenant, 
should always bear the people upon his heart. 
A small plate of gold was, besides, attached 
to the priestly mitre bearing the inscription : 
Holiness to the Lord. 

The people had now remained an entire 
year in their tents, the law was given, the 
tabernacle was erected, the priests were 
already occupied with their official duties, 
and the period of departure was near at 
hand. After the number of men who were 
able to bear arms had again been taken, and 
the second passover had been celebrated, the 
Lord gave the appointed signal : the cloud 
was taken up from the tabernacle and guided 
the people in their journeying. 

The tabernacle was then taken down by 
the Levites, and set up again after a three 
days' journey in the wilderness of Paran, 
where the children of Israel encamped. 
And, whenever the ark was lifted up, Moses 
said, Rise up, Lord, and let thine enemies be 
scattered ; and let them that hate thee, flee 
before thee. And when it rested, he said, 
Return, O Lord, unto the many thousands 
of Israel. 

The tabernacle stood always in the middle 
of the camp, the tents of the Levites were 
next, and the tents of the other tribes were 
farther off, but on every side of the taber- 
nacle. And they kept their tents in the same 
place until they took them down to go on 
their journey again. 




THE WAY TO THE PROMISED LAND 



i 17 




'HE FOUNTAIN W THE WILDERNESS. 



118 



CHAPTER IX. 



SOURING 
the time 
Moses 
was up 
on Mount 
Sinai, speaking 
with God about 
all those things 
told in the last story, the 
Israelites were very uneasy 
because he did not come 
back. He had been gone 
for forty days, when the 
people came to Aaron, and 
said, Where is Moses? We 
cannot tell what has become 
of him : we are afraid he is 
dead. Make us, therefore, 
an image in the likeness of God, that we may 
worship before it. 

Aaron was afraid to tell the people how 
wicked this was, and he said, Bring me your 
golden ornaments. Probably he hoped the 
oeople would not be willing to part with 
A'hat they liked so much, and then he would 
not be obliged to make them an image. But 
the people were determined to have a like- 
ness of a god, so they took off their orna- 
ments, and brought them to Aaron. 



B. C. 1490. 

The Golden Calf — Moses Angry and Breaks the Tables of the Law — The Glory op 
Mount Sinai — Numbering the People — The Pillar of Fire — The Israelites Mur- 
mur — Punishment by Fire — A Strong Wind Brings Quails for Food — Spies Sent 
v ! o the Promised Land — The Brazen Serpent — Story of Balaam and Balak — Death 
of Moses — The People Mourn Thirty Days. 

Then Aaron made of them the likeness of 
a calf or bull in gold. The most famous 
of the gods of Egypt was worshipped under 
the form of a bull, so Aaron thought it would 
please these people if he made for them a 
likeness of their own great God in the same 
form. 

Thus they broke the second command- 
ment, where God says, that they were not to 
make the likeness of anything, to bow down 
and worship it. Is it not wonderful that 
they forgot it so soon? One would have 
thought that they could never have looked 
up to the great mountain before them, with- 
out thinking of the solemn words that God 
had so lately uttered from its heights, amidst 
thunder, and lightning, and earthquake, and 
the loud trumpet, whose voice awoke the 
echo of the mountains round. 




They Worship an Image. 

When the image was set up, then all the 
people came before it, and offered sacrifices 
and feasted. While they were doing this, 
God said to Moses, Make haste and go down 
to the people, for they are sinning. Then 
Moses went, and he took in his hand the 
tablets of stone, which were the work of God, 
and the writing on them was the writing of 
God, engraven on the tablets. As he came 
near to the camp, he saw the people dancing 

119 



120 



WANDERINGS IN THE WILDERNESS. 



round the calf; then he felt very grieved and 
very angry, and he threw down the tablets, 
on which God had written his laws and his 
covenant, and broke them at the bottom of 
the mount. 

The breaking of these tablets showed how 
the people had broken God's laws and the 



in the fire, ground the ashes to powder, and 
then threw the dust into the water that the 
people drank. They must have thought 
what a poor god it was, if it could be served 
so. Then Moses said, Who is on the Lord's 
side ? Let him come to me. So all the 
Levites came to him. Now Moses said, 




THE ISRAELITES WORSHIPPING THE GOLDEN CALF. 



covenant that they had so lately made with 
him, when they said, All that the Lord hath 
spoken we will do. Before this time, when 
they had done wrong, God had not punished 
them ; but now they had agreed to be under 
his laws, and because they had broken them 
they must suffer the consequences. 

First of all, Moses took the calf, burnt it 



Take your swords and kill those who have 
been chief in this sin. And the Levites 
killed three thousand men. Then Moses 
went back to the mountain, and prayed tc 
God to forgive the people their sin. 

Afterwards God told Moses to get two 
more tablets of stone, like those which he 
had broken. On these God wrote the same 



WANDERINGS IN THE WILDERNESS. 



121 



laws that he had written on the first tablets. 
Moses was away in the mountain with God 
just as long the second time as he was the 
first. During those forty days he did neither 
eat bread nor drink water, for God kept him 
alive without the need of food. 

When he came down to the people, they 
looked at his face, and the skin of his face 



been the reflection of God's glory upon his 
face. We grow like to those with whom we 
live, in thought and feeling ; if we keep good 
company we shall be like our companions. 
Moses had been in glorious company, and 
some of that glory was shared by him. 

After this God commanded Moses to num- 
ber the people. He was told to find out how 




MOSES DESTROYING THE TABLES OF THE LAW. 



shone, and they were afraid to come near 
him. Then Moses put a veil over his face 
to hide its brightness, while he talked to the 
people of all the things that God had shown 
him, when he was up in Mount Sinai. 
What was it that made Moses' face shine 
so brightly ? You know that he had been 
with God in the Mount, and it must have 



many there were from twenty years old and 
upward, all that were able to go forth to war 
in Israel. The families were numbered 
according to their heads. All those that 
were numbered by the house of their fathers, 
from twenty years old and upward, all that 
were able to go forth to war were six hundred 
and three thousand, five hundred and fifty. 




MOSES BRINGING THE NEW TABLES OF I HE LAW. 



122 



PANDERINGS IN THE WILDERNESS. 



123 



At length the pillar of fire began to move, 
which was an order from God for the 
Israelites to leave the desert of Sinai, and 
march onwards towards Canaan. They 
always knew when God wished them to move 
forward, and when it was his will that they 
should stay at any place, by the moving or 
resting of this wonderful pillar. 

It was a good thing that God chose when 
they should go or stay, for if Moses had 
done so, they would have been sure to have 
grumbled. The old people would have 
wanted to stay still in one spot, the young 
ones would have wanted to move on too fast; 
some would have liked one place, and some 
another ; but all would have been discon- 
tented. Now God, through this fiery pillar, 
fixed all their movements, and the people 
knew that it was their guide. 

For three days they journeyed till they 
came to the wilderness of Paran, and then 
the pillar rested ; so they set up their tents. 
At this place they began to complain. This 
grumbling, unthankful spirit displeased God, 
after all he had done for them. They did 
not like the hardship and weariness of a 
desert life, and said, How hot the sun is 
here, and how the sand scorches our feet! 
How dull it is in this still desert, and how- 
uncomfortable to be always moving about 
from place to place! They had many hard- 
ships, certainly ; but they were now on their 
way to the Promised Land, where they would 
have a beautiful and settled home. 

What Became ot the Grumblers. 

God heard their murmurings ; and he did 
not pass them over now, for they were under 
his laws, and he punished them for their sin. 
He sent a fire, which burnt many of those 
who had grumbled most. Perhaps this fire 
was lightning, which struck them dead in a 
moment ; perhaps it was the hot desert wind, 



called the simoon, which breatrted its scorch- 
ing breath upon them, and they died. The 
Israelites called this place Taberah, or " the 
burning," because of the sad end of some of 
their number. 

When the Israelites left Egypt, a great 
many of the lowest of the people went with 
them. They are called the " mixed multi- 
tude," and they were mostly the very lowest 
of the low. They were very often the first 
to begin to grumble, and to leave the worship 
of God, and were a constant trouble to the 
Israelites. At the very next place of encamp- 
ment when they left Taberah, these people 
again began to murmur. What is the matter 
now ? They do not want for water, for the 
streams from the smitten rock still follow 
them They do not want for bread, for God 
has never 'once forgotten to rain down the 
manna from heaven. 

They Cry for Meat. 

They cry, We want meat. We remember 
the fish that we did eat in Egypt freely; the 
refreshing cucumbers, the cooling melons, 
the pleasant onions ! We have nothing but 
dry food here ; we are tired of having only 
this manna. It was not only the mixed 
multitude who grumbled. They began, and 
the sin spread like a disease, as all sin is, 
through the camp. Soon Moses heard the 
people weep throughout their families, every 
man in the door of his tent ; and the Lord 
heard, too. God told Moses to say to the 
people, You ask, Who shall give you flesh 
to eat? I will. You shall eat flesh; not 
for one day only, nor for two days, nor for 
five days, neither for ten days, nor for twenty 
days, but for a whole month, until you hate 
the sight of it. 

Then God sent a strong wind, which 
brought them quails. These birds came in 
very, very large numbers, and they flew so 



124 



WANDERINGS IN THE WILDERNESS. 



low that the people caught them easily. 
Now they had flesh in abundance ; but God 
had not given it them in love, but in punish- 
ment. It was a year since they had eaten 
meat, and now they ate so much that it made 
them ill — so ill that a very great many people 
died. God knew what was the best food for 
them to eat in the desert, and they would be 



land which God promised to your fathers : 
go up and take it ; do not be afraid of the 
people who live in it. But, the people said, 
We had better send twelve men before us — - 
one man out of each tribe — to search the 
land, and bring us word again by what way 
me must go up, and into what cities we 
shall come. 




HLVLLtl. H. 



THE SPIES RETURNING FROM CANAAN. 



^.lite sure that he would supply all their real 
wantj. Whenever they tried to have their 
own w«jy, they always got intu trouble ; but 
they were sIo\v to learn that God's ways 
are best. 

After this th^y went on marching and 
resting, until at Just they came to the 
southern border of the land of Canaan. 
Now. Moses said, ya^i are in sight of the 



So twelve men were chosen to spy out the 
land. They left the camp early in Septem- 
ber, and came back about the middle oi 
October. They were gone forty days, and 
they brought back with them some of the 
fruits which grew in the country to show 
their countrymen. How delighted they must 
have been to see the figs, and the grapes, and 
the pomegranates, which they were told 



WANDERINGS IN THE WILDERNESS. 



125 



grew in rich abundance in this land which 
was to be their own ! There was one large 
cluster of grapes, cut from the valley of 
Eschol, which they looked at with great 
surprise. It was carried by two men on a 
pole, partly because of its great size, ond 
partly to keep it from being bruised. 

The twelve men said, We came unto the 
land where you sent us, and indeed it floweth 
with milk and honey, and this is the fruit of 
it. They meant to say, it is a land where 
there is plenty of food and grass for our 
cattle, so we shall have plenty of milk ; and 
there are a great many wild bees which store 
large quantities of honey from the flowers. 

The Giants of Cam in. 

When the people heard this good account 
of the land, they longed to go and take it : 
then the spies said, Though it is a fruitful 
land, yet the people who live in it are like 
giants, and they have strong cities with walls 
all round them. This frightened the people, 
but Caleb, who was one of the twelve spies, 
said, Do not be afraid: we are well able to 
overcome the land ; let us go up at once to 
take it. And Joshua said the same. Then 
the other spies said, We are not able to go 
up against the people, for they are stronger 
than we are. The people, when they heard 
these words, actually wept from disappoint- 
ment and fear. They began to murmur 
aeainst Moses and Aaron, and said, Oh that 
we had died in Egypt ! oh that we had diea 
in the wilderness ! We had better return to 
Egypt : let us appoint a captain to take us 
back again. Then Joshua and Caleb said, Do 
not act so foolishly and wickedly : the land 
which we passed through to search is an 
exceedingly fruitful one. Do not be afraid 
of the people who live there, for the Lord 
is with us to keep us from harm, but he is 
not with them: you need not fear them, 



The mean-spirited people would not listen 
to these two brave men, but took up stones 
to stone them to death. All at once the 
glory of the Lord appeared in the tabernacle, 
in sight of all the people, so they knew that 
God was going to speak to them by Moses, 

This was what God said to these faithless 1 
cowardly people, Because you have forgotten 
how I delivered you from your enemies in 
Egypt, and have helped you through all 
difficulties by the way; because you have 
not believed that I would still help you, to 
conquer all your other enemies, and give you 
the land that I promised you, none of you 
that are grown up men and women shall ever 
see this good land You shall wander for 
forty years in the wilderness, as the men 
were forty days in searching the land ; a year 
for each day shall you wander about in the 
wilderness, until all that are twenty years 
old and more shall be dead. Joshua and 
Caleb, who spoke the truth, shall go in, and 
so shall your little ones, who you said 
would be sure to be killed by the inhabitants. 
After forty years I will give the land to them, 
but not to you; you are not worthy of it. 

The ten men who spoke evil of the land,, 
and who discouraged the people, were struck 
dead by God's displeasure on the spot, buJ 
Joshua and Caleb lived on. 

In Great Trouble. 

And now the people mourned greatly 
They had something to grieve over now, 
and they found, by their doom to wandei 
forty years in the desert, with no hope of 
seeing the good land, what an evil and bitten 
thing it is to sin against God. 

Thirty-eight years after God had sentenced 
the Israelites to wander for forty years in the 
wilderness, they came to Kadesh, where 
Miriam died and was buried. Here they 
suffered greatly for want of water. With 




THE HIGH PRIEST IN FULL DRESS. 



126 



WANDERINGS IN THE WILDERNESS. 



127 



great impatience and folly they wished 
themselves dead, and acted just as their 
fathers had done at Rephidim. They 
scolded Moses and Aaron for bringing 
them out of Egypt, and behaved very badly. 

Then God said to Moses, Take the rod, 
make all the people come together ; then do 
you speak to the rock which is before your 
eyes, and water shall come out of it for the 
people to drink. So Moses and Aaron 
gathered the people together before the 
rock, and Moses said, Hear now, ye rebels ; 
must we fetch you water out of this rock ? 

Then Moses lifted up his hand and smote 
the rock twice, and the water came out 
abundantly. Then God said to Moses and 
Aaron, You have not honored me before the 
people, so you shall not lead them into the 
good land which I have given them. Moses 
lost his temper, and spoke angrily to the 
people. God told him to speak to the rock, 
but he hit it twice. He said, Must we fetch 
you water? when it was only God's power 
that could bring water out of the rock. So, 
for his impatience and unbelief in God, in 
which Aaron joined, these two great men 
were not allowed to lead the Israelites into 
Canaan. 

Death of Aaron. 

Very soon after this the Israelites came to 
Mount Hor. Here, God told Aaron, was the 
place where he would die. Moses and Aaron, 
and Eleazer, the son of Aaron, went at God's 
command to the top of this bare and rugged 
mountain. All the people stood below, and 
watched these three as they v/alked up this 
dreary height — they knew that only two out 
of the three would ever come down again, 
that their high priest was gone up to die. 
When they reached the top, Moses took off 
the priestly robes from Aaron and put them 
upon his son Eleazer ; then Aaron gave one 



look at the tents of Israel in the plains below, 
one long look towards the Promised Land, 
whose distant hills he could just see, and 
then Moses and Eleazer heard his last words, 
and Aaron died. For thirty days the whole 
congregation mourned for their lost high 
priest. 

At last the fiery pillar moved again, and 
they journeyed round the coasts of Edom. 
Here they were much cast down because of 
the troubles of the way. They had not yet 
learned the lesson of patient trust, and again 
they grumbled. They longed for other 
bread than manna, and spoke against God 
and against Moses. 

A Plague in the Tents. 

So the Lord sent fiery serpents among the 
people, and they bit the people so that a great 
many died. There were a great many pois- 
onous creatures in the desert; but we never 
hear of their being bitten until now. God had 
always taken care of them, and kept them 
from this as well as other dangers ; but now, 
for their sin, he let the serpents follow their 
nature and bite the people. 

Perhaps the serpents were called "fiery" 
because their color was yellowish or bright. 
Perhaps it was because of the burning pain 
which followed their bite, or the raging thirst 
which people felt from the effect of poison in 
their blood. The people very soon confessed, 
their sin, and begged Moses to pray to God 
to take away the serpents from them. And 
Moses prayed for the people. 

Then the Lord said to Moses, Make a 
serpent of brass, and put it upon a pole, and 
it shall come to pass that every one that is 
bitten shall feel well again, when he looks at 
it. Moses did so ; and it came to pass that 
if a serpent had bitten any man, when he 
beheld the serpent of brass, he lived. 

And the children of Israel set forward and 



i28 



WANDERINGS IN THE WILDERNESS. 



pitched in the plains of Moab, near the river 
Jordan by Jericho. 

And when Balak, king of Moab, saw all 
that Israel had done to the Amorites, he was 
sore afraid of the people, and sent messengers 
unto a prophet named Balaam in Meso- 
ootamia, to call him saying : Behold there is 



whom thou cursest is cursed. And they 
departed and came to Balaam with rewards. 
And God said unto Balaam, Thou shalt 
not go with them ; thou shalt not curse the 
people, for they are blessed. Therefore 
Balaam said unto the princes of Balak : Get 
you into your land, for the Lord refuseth to 




THE BRAZEN SERPENT. 



a people come out from Egypt, behold, they 
.over the face of the earth, and they abide 
over against me. Come now therefore, I 
pray thee, curse me this people, for they are 
too mighty for me ; peradventure I shall pre 
vail, that we may smite them, and that I may 
drive them out of the land ; for I know that 
he whom thou blessest is blessed, and he 



give me leave to go with you. But Balak 
sent again princes, more honorable and with 
richer gifts ; and God said to Balaam : Go 
with them ; yet the word which I shall say 
to thee, that shalt thou do. 

And Balaam rose up in the morning, and 
saddled his ass and went with the princes of 
Moab. And God's anger was kindled 



WANDERINGS IN THE WILDERNESS. 



129 



because Balaam loved the wages ot unright- 
eousness, and the angel of the Lord stood in 
the way for an adversary against him. And 
the ass saw the Angel of the Lord standing 
in the way, and his sword drawn in his hand ; 
and the ass turned aside out of the way, and 
went into the field ; and Balaam smote the 
ass to turn her into the way. 

But the Angel of the Lord stood in a path, 



and Balaam's anger was kindled, and he 
smote the ass with a staff. 

And the Lord opened the mouth of the 
ass, and she said to Balaam : What have i 
done unto thee, that thou has smitten me 
these three times ? And Balaam said to the 
ass, because thou has mocked me; I wish 
there were a sword in my hand, for then I 
would kill thee. Then the Lord opened the 




BALAAM MET BY THE ANGEL OF THE LORD. 



shut in by vineyard walls on each side. 
And when the ass saw the Angel of the 
Lord, she thrust herself unto the wall and 
crushed Balaam's foot against the wall ; and 
he smote her again. And the Angel of the 
Lord went further and stood in a narrow 
place, where was no way to turn either to the 
right hand or to the left. And when the ass 
saw the Angel, she fell down under Balaam; 
9 



eyes of Balaam, and he saw the Angel of the 
Lord standing in the way, and his sword 
drawn in his hand ; and Balaam bowed 
himself and fell flat to the ground, and said 
to the Angel of the Lord, I have sinned ; 
now therefore, if it displease thee, I will 
return. And the Angel of the Lord said to 
Balaam, Go with the men, but only the word 
that I shall speak unto thee, shalt thou speak u 




130 



WANDERINGS IN THE WILDERNESS. 



131 



So Balaam went with the princes of Balak. 
And on the morrow Balak took Balaam, and 
brought him up into a high place that thence 
he might see the utmost part of the people. 
And Balaam said unto Balak, Build me here 
seven altars, and prepare me here seven oxen 
and seven rams. And Balaam did as Balak 
had spoken ; and they offered on every altar 
a bullock and a ram. And the Lord put a 
word in Balaam's mouth and he said, From 
Aram hath Balak brought me, the king of 
Moab, from the mountains of the earth, 
saying. Come, curse me Jacob, and come, 
defy Israel. How shall I curse, whom God 
hath not cursed, or how shall I defv, whom 
the Lord hath not defied? 

The Anger of Balak. 

And Balaam seeing the vision of the 
Almighty and falling into a trance, said 
again, I shall see him, but not now, I shall 
behold him, but not nigh ; there shall come 
a Star out of Jacob and a Sceptre shall rise 
out of Israel, and shall smite the princes of 
Moab and overthrow all the sons of tumult. 
Let me die the death of the righteous and 
let my last end be like his. 

And Balak's anger was kindled against 
Balaam, and he smote his hands together, 
and said to Balaam, I called thee to curse 
mine enemies, and, behold, thou hast 
altogether blessed them these three times ; 
therefore now flee thou to thy place. And 
he sent him away without any of the silver 
and gold which Balaam wanted so much. 
Notwithstanding, Balaam afterwards craftily 
advised the Moabites and Midianites to 
entice Israel to practice idolatrous' rites ; this 
plan was so successful, that a plague, which 
the Lord sent, destroyed 24,000 of the 
people. Hence the Lord commanded Moses 
to make war against the Moabites and 
Midianites and they slew their kings and 



people ; and Balaam also they slew with the 
edge of the sword. 

The Last Days of Moses. 

Moses knew that he could not lead the 
people into the land of Canaan. He must 
die as the Lord had said, for he had sinned 
at the rock. He feared the Israelites would 
not think how they had been led through the 
desert. He talked to them for the last time 
and brought back to their minds all the 
things God had done for them. 

He asked the Lord to choose a man to 
take his place, lest if they had no guide to 
lead them they might be lost as sheep with 
no shepherd. The Lord said Joshua should 
lead them. Moses told the people they 
must keep the laws of God and teach their 
children to do so at all times ; and they must 
talk to them of God, so that they would 
learn to love him. 

And when the Lord led them into Canaan: 
and gave them all the great cities that they 
had not built, and wells that they had nofe 
digged, and vineyards and olive trees which 
they had not planted, they must think of the 
Lord and how much he had done for them. 
He had led them for long years and fed them, 
and their clothes had not grown old and 
their feet had not been sore by the way. 
He had brought them out of that place to 
this good land full of streams, where the 
wheat grew and grapes and all sorts of fruit. 
They should not want. They would find 
brass and iron if they dug in the ground and 
could make tools and all sorts of things for 
their use. 

Their flocks and herds would do well in 
that land, and they would grow rich, but 
they must not think they had gained all these 
things by their own might. They must keep 
in mind that the Lord their God had given 
them all. If they did not serve him, but 




133 



MOSES REHEARSING THE COMMANDMENTS TO THE CHILDREN OF ISRAEL. 



WANDERINGS IN THE WILDERNESS. 



133 



took other gods, they would be served in 
the same way as he meant to serve the 
nations that lived in sin. Moses told them 
they must soon cross the Jordan and the 
Lord would lead them. The people of the 
land might try to keep them out but he 
would make them win. Though they had 
sinned in the desert, he was still their God. 



found there. The people of Canaan had set 
up their false gods on hills and under trees 
in all parts of their land. They had built 
altars and burnt up their own children on 
them. Moses told the children of Israel 
that they must pull down all these places 
and break the false gods. And if one of the 
men of the land should try to make them 




THE LORD APPEARING TO MOSES AND JOSHUA IN THE PILLAR OF A CLOUD. 



The land of Canaan was a place of streams. 
Egypt had one river, the Nile, which flowed 
over its banks once a year so that the fields 
near it bore much fruit. But the soil far off 
was dry, and men had to carry water to it, 
so that the grass and plants might grow. 
In Canaan rain fell and grain and grass grew 
well, and vines and all sorts of fruit were 



kneel down to these false gods, he must be 
stoned to death. 

If there was a poor man among them, they 
must lend him what he needed and the Lord 
would bless them. They must keep some 
cities where one who had killed a man by- 
chance might hide. If he had meant to kill 
the man for hate, then he must be put to 



134 



WANDERINGS IN THE WILDERNESS. 



death. But if the thing was done by chance, 
and the friends of the dead man chased him 
to kill him, he might fly to one of these cities. 
When he reached the gate, he must tell the 
guard what he had done. Then they would 
give him a place to stay. If the friends of 
the man whom he had killed came to ask 
for him, they would not give him up, as he 
had not meant to do wrong. But if a man 
•who meant to kill came there, they were not 
to let him in, but he must be put to death for 
his sin. 

When they lived in the land each man 
must take the first of his grain and the first 
fruit that was ripe and bring them to the 
Lord's house. The priest would take these 
gifts and set them down in front of the altar. 
The man must say, I have brought the first 
fruits of the land which thou, O Lord, hast 
given me. And he must pray to the Lord 
and leave all his gifts there for the use of the 
priests. The priests were to have no fields 
to raise grain or fruit of their own, so the 
first fruits of the land must be brought to 
them each year. 

Stones and Clay. 

Moses told them that on the day they 
should go over Jordan they must raise a 
great pile of stones, and on these they must 
smear soft clay, and write all the laws of 
God on this clay. When it grew hard, all 
who went by could read the law of God on it. 

Moses told them that if they kept the law 
of God, he would bless them and all that 
"was theirs. Their foes would flee from them. 
But if they sinned, their fields should not 
bring forth grain, for locusts should eat it, 
and their vines would not bring forth grapes. 
He would send plagues on them and foes 
who would not spare them but would make 
them slaves. 



And the Lord said unto Moses, Behold, 
thy days approach that thou must die : call 
Joshua, and present yourselves in the taber- 
nacle of the congregation, that I may give 
him a charge. And Moses and Joshua went, 
and presented themselves in the tabernacle 
of the congregation. And the Lord appeared 
in the tabernacle in a pillar of a cloud : and 
the pillar of the cloud stood over the door 
of the tabernacle. 

And the Lord spake unto Moses that 
selfsame day, saying, Get thee up into this 
mountain Abarim, unto mount Nebo, which 
is in the land of Moab, that is over against 
Jericho ; and behold the land of Canaan, 
which I give unto the children of Israel for 
a possession : and die in the mount whither 
thou goest up, and be gathered unto thy 
people ; as Aaron thy brother died in mount 
Hor, and was gathered unto his people : 
because ye trespassed against me among the 
children of Israel at the waters of Meribah- 
Kadesh, in the wilderness of Zin ; because ye 
sanctified me not in the midst of the children 
of Israel. Yet thou shalt see the land before 
thee ; but thou shalt not go thither unto the 
land which I give the children of Israel. 
And Moses went up from the plains of 
Moab unto the mountain of Nebo, to the top 
of Pisgah, that is over against Jericho. And 
the Lord shewed him all the land of Gilead, 
unto Dan, and all Naphtali, and the land of 
Ephraim, and Manasseh, and all the land of 
Judah, unto the utmost sea, and the south, 
and the plain of the valley of Jericho, the 
city of palm trees, unto Zoar. And the 
Lord said unto him, This is the land which I 
sware unto Abraham, unto Isaac, and unto 
Jacob, saying, I will give it unto thy seed : 
I have caused thee to see it with thine eyes, 
but thou shalt not go over thither. 

So Moses the servant of the Lord died. 



CHAPTER X. 



B. C. 1451. 

^tory of Joshua— Arrival of the Israelites at Jordan — Crossing the River — Rahab 
and the Spies — Capture of Jericho — Battle at the City of Ai — Achan Stoned 



for Theft — Men in Old Clothes — A Furious Hailstorm- 
The People Choose Whom they will Serve. 



-Joshua's Great Victory— 




MONG the chil- 
dren of Israel that 
came out of 
Egypt there was 
a certain Hoshea, 
the son of Nun, 
of the tribe of 
Ephraim. Moses 
had seen that he 
was valiant and 
skillful, and when 
the Amalekites 
came out against 
Israel at Rephidim, to slay them on their 
•journey to Sinai, Moses appointed him to be 
captain of the host. So he went and defeated 
the Amalekites in a great battle; and after 
that Moses called him by the name of 
Jehoshua or Joshua, which is, being inter- 
preted, The Lord's Salvation. 

And when Moses went up into the moun- 
tain of Sinai to receive the law from God, 
Joshua went with Aaron and the elders so 
far as it was lawful for them to go; and 
while he was in the mount Joshua waited for 
him. From the day when Moses came down 
from the mount Joshua became his minister, 
attending on him continually, and dwelling 
in his tent. Also he was one of the seventy 
judges whom Moses appointed to do justice 
among the people. 



Very zealous was he for the honor of his 
chief; for when two of the seventy, Eldad 
and Medad by name, tarried in the camp, 
and prophesied there (but the rest prophesied 
in the tabernacle), he said, My lord Moses p 
forbid them. But Moses answered, Enviest 
thou for my sake? Would God that all the 
Lord's people were prophets, and that the 
Lord would put his Spirit upon them! 

In the second year after the departure oil 
Israel from the land of Egypt, the people 
approached to the borders of the land which 
the Lord had promised to their fathers 
to give them ; and they pitched their camp 
in the wilderness of Paran. Then Moses, as 
we have seen, chose twelve men, one out of 
each tribe, that they might go as spies and 
see the land what it was, and the people that 
dwelt therein, whether they were strong or 
weak, few or many, and whether they dwelt 
in tents or in strongholds. Be of good cour- 
age, he said to them, and bring of the fruit 
of the land. 

They Went Through all the Land. 

And the time at which the men were sent 
was the time of the first ripe grapes. Joshua 
was chosen from the tribe of Ephraim, and 
Caleb from the tribe of Judah. So these 
twelve men went throughout the land from 
the wilderness of the south to Mount Lebanoi? 
in the north. And when they came to the 

135 



136 



THE STORY OF JOSHUA. 



brook Eshcol (which is near to Hebron) they 
cut down one of the clusters of grapes, and 
carried it upon a staff between two. Also 
they brought figs and pomegranates from 
the land. The time which they spent upon 
their journey was forty days. And when they 
came back to the place whence they had 
come, and showed to the people the fruits 
which they had brought, thus they said to 
Moses, We came unto the land whither thou 
sentest us, and surely it floweth with milk 
and honey ; and this is the fruit of it. But 
the people that dwell in the land are strong, 
great and mighty nations — the Amalekites 
in the south, and the Amorites in the 
mountains, and the Canaanites by the sea 
and by the banks of Jordan, and the children 
of Anak that are giants. We are but grass- 
hoppers in their sight and in our own. But 
Caleb said, Let us go up at once and possess 
the land ; for we are well able to overcome 
the people that inhabit it. Joshua also said, 
Let us go up. But the people believed the 
ten spies rather than Caleb and Joshua, and 
they wept, saying, Would God that we had 
died in the land of Egypt or in the wilder"<=ss. 

The People Murmur. 

And they murmured against Moses and 
Aaron, and said to one another, Let us make 
us a captain that he may lead us back into 
the land of Egypt. But Caleb and Joshua 
ran among them with their clothes rent, and 
cried, The land which we passed through to 
search it, is an exceeding good land. If the 
Lord have a favor for us, He will bring us 
into it ; and as for the people that dwell 
therein, their strength is gone from them, for 
the Lord is with us : therefore fear them not. 
But the people ran upon them, and would 
have stoned them with stones had they not 
feared the glory of the Lord, for the glory 
appeared at that time above the tabernacle. 



Then the Lord was wroth with the people, 
and said that all that murmured, from 
twenty years old and upward, should perisb 
in the wilderness ; and the ten spies that gave 
the evil report died of the plague. Only 
Caleb and Joshua were left alive. 

But when forty years were accomplished 
from the coming out of Egypt, the children 
of Israel approached the Promised Land, 
coming to it from the east. First they sub- 
dued the country that is eastward of Jordan, 
the land of Sihon, king of the Amorites, and 
Og, the king of Bashan. Then came the 
time when Moses must die, for the Lord had 
said to him, Thou shalt see the land with 
thine eyes, but thou shalt not enter it. Thou 
shalt not go over Jordan. 

But before he died he chose Joshua to be 
the leader of the people after him, for so the 
Lord commanded him. And he gave him a 
charge, and said, Be strong and of a good 
courage, for thou shalt bring the children of 
Israel into the land which the Lord sware 
unto them, and the Lord shall be with thee. 
Then Moses went up to the top of Pisgah, 
that he might see the land and die. And 
Joshua and Phinehas the priest went with 
him on his way ; but they saw him not when 
he died, nor did they know where he was 
buried, save that he was buried in the valley 
in the land of Moab, over against Beth-peor. 

Told to go Over the River Jordan. 

When Moses was dead, the Lord said to 
Joshua, Arise, go over this Jordan, thou, and 
all this people, unto the land which I do 
give them. Every place that the sole of 
your feet shall tread upon have I given you, 
from Lebanon unto the great river, the 
river Euphrates, and westward to the great 
sea. Be strong and of a good courage ; be 
not afraid, for the Lord thy God is with thee 
withersoever thou goest. 



THE STORY OF JOSHUA. 



137 



Now the people had pitched their camp 
in the plains of Moab, near to the place 
where Jordan flows into the Dead Sea. And 
they looked across the river to the great city 
of Jericho. Then Joshua commanded the 
chief men of the tribes that they should bid 



and your cattle, on this side of Jordan ; but 
ye yourselves shall go up armed before your 
brethren, and help them until the Lord shall 
have given your brethren rest as he hath 
given it to you. And they said, All that 
thou commandest us, we will do, and wither- 




MOSES GIVING HIS CHARGE TO JOSHUA 

the people make provision of food, for that 
within three days they should go over Jordan. 
Also, he spoke to the tribes of Reuben 
and Gad and the half-tribe of Manasseh — 
for these had had their portion given to them 
on the eastern side of Jordan — and said, Ye 
shall leave your wives, and your children, 



soever thou sendest us, we will go. After 
this Joshua sent from the camp two men to 
spy out the city of Jericho. And the men 
entered into the city, and lodged in the 
house of a woman that was called Rahab. 
But they were seen coming in, and it was 
told the king of Jericho, Behold, there came 



138 



THE STORY OF JOSHUA. 



in men of the children of Israel to-night to l and hidden them under the stalks of flax, 

search out the country. And the king sent which she had laid there to dry. As for the 

to Rahab, saying, Bring forth the men that king's messengers, they pursued after the 

are lodging in thy house, for they are come spies along the road that led to the fords of 

to search out all the country. Rahab said Jordan ; and the gate of the city was shut 

to the king's messengers, It is true that there after them. 




RAHAB AND THE SPIES. 



came men unto me, but I knew not whence 
they were. And at the time of the shutting 
of the gate, when it was dark, they departed ; 
but wither they went, I know not. Pursue 
after them quickly, for ye shall overtake them. 
But she had brought the men up to the roof, 



But before the spies lay down to sleep 
Rahab came up to them upon the roof, and 
said, I know that the Lord hath given you 
this land, and that all the inhabitants thereof 
are afraid. We have heard how your God 
divided the waters of the Red Sea before you. 



and how you have utterly destroyed the two 
kings of the Amorites on the other side of 
Jordan ; and when we heard it our hearts 
melted, and there remained no courage in 
any of us. Now, therefore, swear by the 
Lord that, as I have showed you kindness, 



THE STORY OF JOSHUA. 139 

business. And when the Lord shall have 



given us this land, we will deal kindly and 
truly with you and yours. Then she let 
them down by the window of her house, for 
her house was upon the town wall. And 
she said, Fly to the mountains, lest the 




THE HEBREWS CROSSING THE JORDAN. 



so ye will show kindness to me and to my 
father's house ; and that ye will save alive 
my father, and my mother, and my brethren, 
and my sisters, and all that they have. And 
give me a true token that ye will so do. 

Then the men answered, We pledge our 
life for your life, if only ye betray not our 



pursuers meet you, for they have pursued 
after you even to the fords of the Jordan. 
Hide yourselves in the mountains for three 
days, until the pursuers shall have returned,* 
and then ye can go to your own people. 

The men answered her, We will keep the 
oath which thou hast made us swear to thee 



140 



THE STORY OF JOSHUA. 



And this shall be the token. When we 
shall have come into the land, bind this 
scarlet cord in the window from which thou 
lettest us down. Bring also thy father, and 
thy mother, and thy brethren, and thy sisters, 
and all thy father's household into the house. 
If any go out into the street, his blood shall 
be on his own head if he perish ; but whoso- 
ever shall be with thee in the house, his 
blood shall be on our heads, if any man do 
him harm. But if thou makest known our 
business we are quit of this our oath. 

And she said, According unto your words, 
so be it. And she bound the scarlet line in 
the window of her house. But the men fled 
to the mountain, and hid themselves there 
three days, and after that they returned to 
Joshua to the camp, and said, Jericho is a 
strong city, but the Lord has delivered all 
the land into our hands, for the inhabitants 
faint for fear because of us. 

The Great Host Crossing the River. 

After this the host of the Israelites marched 
to Jordan. Now at this season of the year 
Jordan is swollen by the melting of the snows 
of Lebanon, and overflows all its banks, 
and the people encamped by Jordan that 
night. And Joshua sent officers throughout 
the host, who commanded the people in 
these words : When ye see the priests take 
up the ark of the covenant, follow it ; but 
leave a space of a thousand yards' measure 
between you and it ; come not nearer to it, 
that ye may know the way that ye must go, 
for such a way ye have not gone before. 
And Joshua said to the people, Sanctify 
yourselves, for to-morrow the Lord will do 
wonders among you. 

When the morrow was come, Joshua said 
to the priests, Take up the ark and pass over 
before the people. Then the priests took up 
the ark, and went before ; and all the people 



left their tents and followed them, leaving a 
space as had been commanded. And when 
they that bare the ark came to Jordan, and 
their feet were dipped in the brim of the 
waters, then the waters that came from above 
stood, rising up in a heap, so that the channel 
was dried from the city of Adam downwards 
to Jericho, a distance of about eighteen mileSj. 
and the waters below, towards the Salt Sea, 
were wholly cut off. So all the people 
crossed the river dry-shod, the priests that 
bore the ark standing in the middle of the 
river till all the people had crossed over. 

First went the men of Reuben and of Gad 
and of the half-tribe of Manasseh, ready 
armed for battle, about forty thousand 
soldiers ; and after them the rest of the 
multitude. And when they had all passed 
over, Joshua commanded the priests, saying, 
Come up out of Jordan. And it came to 
pass when they had come up out of the 
river, as soon as their feet touched the dry 
land, the waters of Jordan returned to their 
places, and flowed over all their banks as 
they had done before. 

"Where They Pitched Their Carnp. 

Of this crossing there were- set up, as 
Joshua commanded, according to the word 
of the Lord, two memorials. The first was 
in this manner : Twelve men, one out of 
each tribe, took up great stones out of Jordan, 
from the place where the priests' feet stood 
firm, and set them up on the other bank, in 
the place where the host was to lodge that 
night. And the second memorial was this : 
There were set up in like manner twelve 
stones in the midst of the river in the place 
where the priests had stood with the ark. 

That night the people pitched their camp 
in the plain that was called Gilgal. This 
plain was distant five miles from Jordan and 
two miles eastward from Jericho. Here they 



THE STORY 

fortified a camp, and here they kept the 
feast of passover to the Lord. And this was 
the second passover that Israel kept after 
they came out of the land of Egypt. Once 
had they kept it when they were encamped 
under Mount Sinai, but not again during the 
eight-and-thirty years of their wanderings in 
the wilderness. And on the morrow after 
the passover the people ate unleavened bread 



OF JOSHUA. 141 

And the man answered, Nay, but as captain 
of the Lord's host am I come. Then Joshua 
fell on his face to the earth, and did worship, 
and said, What saith my Lord unto his 
servant? And the captain of the Lord's 
host said unto Joshua, Loose thy shoe from 
off thy foot, for the place whereon thou 
standest is holy. And Joshua did so. Then 
the ano-el told Joshua how he should take 




THE ANGEL APPEARING TO JOSHUA. 



of the old corn of the land. From that day 
they ate of the fruit of the land of Canaan, 
and the manna ceased. 

And Joshua went up to see the city of 
Jericho, and to devise how it might be 
taken. And as he looked he had a vision — 
a man standing over against him with a drawn 
sword in his hand. Then Joshua went unto 
him, and said, Art thou for us or against us ? 



the city of Jericho. The manner of taking 
it was this. 

On the first day of the week the whole 
host of Israel, armed and equipped for battle, 
marched round the wall. After the host 
came seven priests blowing on rams' horns, 
and after these, again, the ark, carried on the 
shoulders of priests. Behind the ark came a 
company from the tribe of Dan, for the men 



142 



THE STORY OF JOSHUA. 



of Dan furnished always the rear-guard of 
the army. This was done day after day for 
six days. No shouting was there or cry of 
battle. Only the priests blew continually 
with the trumpets. And on the seventh day, 
which was the Sabbath, the host made this 



Thus Jericho was taken, and all that was 
in it was destroyed, save only the vessels of 
gold and silver and brass and iron. These 
were brought into the treasury of the Lord. 
And Joshua laid a curse upon any that 
should build the city again ; and the curse 




compass of the walls seven times. Six times 
they made it in silence, but the seventh time, 
when it was now the time of sunset and the 
Sabbath was near to its end, all the people 
shouted together, and the wall fell down, so 
that the army could go up into the city 
without hindrance. 



FALLING OF THE WALLS OF JERICHO. 

was this : that his eldest son should die when 



he laid the foundation, and his youngest when 
he set up the gates, and so finished the work 
But when Jericho and its people were 
utterly destroyed, Rahab and her household 
were saved, as the spies whom she saved 
from death had sworn unto her. Rahab was 




JOSHUA CAPTURING THE CITY OF AI. 



143 



144 



THE STORY OF JOSHUA. 



married afterwards to Salmon, chief prince of 
the tribe of Judah. She had a son named 
Boaz, and Boaz was the father of Obed, and 
Obed the father of Jesse, and Jesse the father 
of David. 

The Israelites Defeated. 

Now there stood some eight miles westward 
from Jericho the city of Ai. This city Joshua 
had it in his mind to take ; and he sent men 
to spy out the place. These brought back 
the report that the place was small, saying to 
Joshua, Make not all the people to go up. 
Let about two or three thousand go up and 
smite the place, for the inhabitants are but 
few. This Joshua did, but as the Israelites 
went up the men of Ai sallied out upon them. 
And they, not looking to be attacked, turned 
and fled, and the men of Ai pursued them, 
and slew some six-and-thirty as they fled, 
but the rest escaped to the camp. 

Great was the dismay among the people at 
this defeat. As for Joshua, he rent his 
clothes and fell to the earth upon his face 
before the ark from morning till evening. 
So did the elders of the people, and they put 
dust upon their heads. And Joshua cried to 
the Lord, Why hast thou brought this people 
over Jordan to deliver them into the hands 
of the Amorites ? For when the people of 
the land shall hear that we have fled in the 
battle before the men of Ai, they will 
surround us and destroy us. 

But the Lord answered him thus, Get thee 
up ; why liest thou upon thy face ? Israel 
has sinned, for they have taken of the 
accursed thing. 

So the next day Joshua bade all the people 
pass before him by their tribes and families 
and houses. From the tribes the tribe of 
Judah was taken, and from the tribe of 
Judah the house of the Zarhites, and from 
the house of Zarhites the family of Zabdi, 



and, last, from the family of Zabdi a certain 
Achan. Then Joshua said to Achan, My son, 
make confession to God, and tell me now 
what thou hast done. Hide it not from me. 
Achan answered, I have sinned against 
the Lord God of Israel. I saw among the 
spoils of Jericho a goodly mantle from Baby- 
lon, and two hundred shekels of silver, and a 
wedge of gold weighing fifty shekels. These 
I hid in the earth under my tent, the garment 
above, and the gold and silver under it. 

Achan Stoned to Death. 

^nen Joshua sent messengers, and they 
ran unto the tent, and found the things as 
Achan had said. Then Joshua said, Why 
hast thou troubled us? the Lord shall 
trouble thee this day. And Israel stoned 
Achan with stones that he died ; and his 
whole house and all his possessions were 
destroyed. In the place where this was 
done was raised a great heap of stones, and 
the place was called from that day the Valley 
of Trouble. 

After this Joshua and the people took 
courage again, and went up against Ai. 
But first he set an ambush of five thousand 
men in the valley between Ai and Bethel (for 
Bethel is two miles to the westward of Ai), 
and agreed with them that he and the rest 
of the host should go up against the city 
openly from the eastward, and make a 
pretence of flight. And when we flee, said 
he, and the men of Ai pursue us, do ye rise 
up and take the city. 

When the king of Ai saw the host of 
Israel, for it had taken its place on the other 
side of the valley, he and his people went out 
against it, knowing nothing of the ambush 
which had been laid on the other side of his 
city. And Joshua and all Israel made as if 
they were beaten before the king of Ai and 
his people, and fled by the way of the 




THE INHABITANTS OF AI WITNESSING THE DEFEAT OF THEIR ARMY. 



10 



u& 



146 



THE STORY OF JOSHUA. 



wilderness — that is to say, towards Jericho 
and Jordan. 

There was not a man left in Ai or Bethel ; 
all pursued after Joshua ; and the gates were 
open. Then Joshua lifted up his spear, and 
pointed it towards Ai ; for this had been 
agreed upon for a signal. Then the men 
that lay in ambush rose up and entered the 
city, and set it on fire. And when Joshua 
and the host saw the smoke of the city rising 
up to heaven, they turned against the men 
ofAi. 

At the same time they who had taken the 
city came down against them from behind. 
So the men of Ai were taken in the midst of 
Israel, with the host on one side and the 
men of the ambush on the other. None 
could escape. As for the king, he was taken 
alive ; him Joshua hanged upon a tree. 
When the sun was set Joshua commanded 
that they should take down his, body from 
the tree and cast it before the gate of the 
city, and raise over it a great heap of stones. 

A Shrewd Trick. 

When the kings of the Canaanites heard 
how Jericho and Ai had been destroyed, they 
gathered themselves together with one accord 
to fight against Israel ; but the men of one 
of the cities of the Hivites, Gibeon by name, 
bethought them of a device by which they 
might save themselves. They sent ambas- 
sadors to Joshua at the camp in Gilgal ; for 
Joshua had led the host back to the camp. 
The men took old sacks upon their asses, 
and the bottles of skin in which they carried 
their wine had been torn and sewn again, and 
their shoes were patched, and their garments 
old, and their bread dry and mouldy. In 
this plight they came to Gilgal, and said to 
Joshua, We are come from a far country : 
now therefore make a league with us. 

Joshua said to them, Peradventure ye dwell 



near us; how then shall we make a league 
with you ? for our God hath forbidden us to 
make leagues with the people of this country. 
Tell us now who are ye, and whence do ye 
come? 

The Gibeonites answered, Thy servants are 
come from a very far country because of the 
name of the Lord thy God. For we have 
heard the fame of him and all that he did in 
Egypt, and all that he did to the two kings 
of the Amorites beyond Jordan. Therefore 
our elders and all the inhabitants of our 
country said to us, Take food with you for 
your journey, and go to meet them, and say 
to them, We are your servants: therefore now 
make a league with us. See now this our 
bread that we took hot for our provision out 
of our houses on the day we came forth is 
dry and moldy; and these bottles were new, 
and now they are torn; and our garments 
and our shoes are become old by reason of 
our very long journey. 

Then Joshua and the elders took of the 
food which the Gibeonites offered them in 
token of friendship; and Joshua made a 
league with them, and the elders confirmed 
it with an oath. 

What Joshua Did with Them. 

But three days afterwards they heard that 
they were their neighbors and dwelt among 
them. Then Joshua sent an army from the 
camp to Gibeon, which came to it on the 
third day. With Gibeon were confederate 
three cities — Chephirah, and Beeroth, and 
Kirjath-jearim. The people were wroth with 
the princes because they had made a league 
with these cities. 

But the princes said, We have sworn to 
them by the Lord God of Israel; therefore 
we may not touch them. This will we do; 
we will let them live, lest wrath come upon 
us, because of the oath which we sware unto 



THE STORY 

them. But we will make them hewers of 
wood and drawers of water to all the people. 
Then Joshua said to the Gibeonites.Where- 
fore have ye beguiled us, saying, We are very 
far from you ; when in truth ye dwell among 
us? Therefore ye shall be bondsmen for- 



OF JOSHUA. 147 

we did this thing. But now we are in thy 
hand; as it seemeth right and good unt6 
thee to do unto us, do. And Joshua did as 
he had said. 

And when Adoni-zedek, king of Jerusalem t 
heard how the Gibeonites had made peace 




JOSHUA COMMANDING THE SUN TO STAND STILL. 



ever. Ye shall hew wood and draw water 
for us, especially for the house of our God. 
The Gibeonites answered, We were afraid. 
For we had heard that the Lord your God 
had commanded his servant Moses to destroy 



with Israel, he was greatly troubled, for 
Gibeon was a great city, as one of the royal 
cities. He sent therefore to the other kings 
that were confederate with him, that is to say, 
the kings of Hebron, of Jarmuth, of Lachish, 



all the inhabitants of the land. Therefore I and of Eglon ; and they and all their hosts 



148 



THE STORY OF JOSHUA. 



went up, and encamped against Gibeon, and 
made war upon it. 

Then the Gibeonites sent in haste to 
Joshua, saying, The kings of the Amorites 
that dwell in the mountains are gathered 
together against us; tarry not therefore to 
come up and save us and help us. So 
Joshua and the bravest of the host came up 
from the camp at Gilgal. All night they 
marched, for Gibeon was distant fifteen miles 
from Gilgal, but the Amorites knew nothing 
of their coming. And when they came up 
from out of the valley on to the plain before 
Gibeon, the enemy was sore dismayed, and 
turned their backs, and fled. 

Pursuing the Enemy. 

Some of them fled to Beth-horon, and 
some to their own cities. Those that took 
the road to Beth-horon fled with all speed 
down the pass that leads from Beth-horon 
the Upper to Beth-horon the Lower. And 
as they were on the way, Israel following 
after them, a great hail-storm fell on them. 
They were more that died from the hail- 
stones than they that were slain by the 
sword. And when Joshua saw the Amorites 
fleeing down the pass, he feared lest the sun 
should go down before Israel had made an 
end of destroying their enemy. Therefore 
he cried aloud, Sun, stand thou still upon 
Gibeon; and thou, moon, in the valley of 
Ajalon. And it was so that the light failed 
not the children of Israel till they had 
avenged themselves on their enemies. 

All the way to Azekah did Israel pursue 
the Amorites; and as they pursued, it was 
told Joshua that the five kings had hidden 
themselves in a cave at Makkedah. But 
Joshua would not suffer the people to turn 
aside nor to cease from their pursuit. Roll, 
he said, great stones to the door of the cave, 
and set a guard over it; but stay ye not, but 



pursue after your enemies, and smite the 
hindmost of them. Suffer them not to enter 
into their cities, for the Lord your God hath 
delivered them into your hand. 

So the people stayed not from the pursuit; 
nevertheless some of the Amorites escaped 
into their fortified cities. After this the 
people returned to Joshua to the camp in 
peace. None dared to say a word against 
any of them. 

Then said Joshua, Open the mouth of the 
cave, and bring the five kings out of the cave 
to me. So they opened the mouth of the 
cave, and brought them out. And he said 
to his captains and chief men of war, Come 
near and put your feet on the necks of these 
men. So they came, and put their feet on 
the necks of the kings. And Joshua said, 
Fear not, nor be dismayed, be strong and of 
good courage ; for thus shall the Lord do 
unto all your enemies against whom ye fight. 

Horses and Chariots. 

Then he commanded that the kings should 
be slain and hanged upon five trees. At 
sunset he bade his people to take down the 
dead bodies from the trees, and cast them 
into the cave wherein they had hidden them- 
selves, and roll a stone to the mouth of the 
cave. When Joshua had subdued all the 
country of the south he returned to the camp 
at Gilgal, and all Israel with him. 

When Jabin, king of Hazor, heard these 
things, he sent to the kings of the north 
country, and of the plains that lie to the 
westward of the sea, now the Sea of Galilee, 
and many others throughout the land, and 
called them to fight against Israel. 

So they assembled their armies by the 
waters of Merom, a very great multitude, 
even as the sand that is on the seashore for 
multitude. Horses and chariots also had 
they very many. Now of these the children 



THE STORY OF JOSHUA. 



149 



of Israel had none ; nor indeed had they seen 
them in battle, for the Canaanites of the 
south were wont to fight on foot. 

And the Lord said to Joshua, Be not 
afraid of them, for I will deliver them into 
thine hand. And Joshua went up suddenly 
from Gilgal, and all the men of war with him, 
and he fell upon the host of Jabin as it lay 



lame ; for so it had been commanded to 
Joshua, lest perchance the Israelites should 
seek to use them for war to their own harm. 
After this Joshua returned to Hazor, and 
took it, and burnt it with fire. This only of all 
the cities of the north did Joshua burn with 
fire, because in those days it was the head of 
all the kingdoms of that region. Thus 




JOSHUA DIVIDING THE LAND. 



by the waters of Merom, taking them 
unawares. The Lord delivered them into 
the hand of Israel. A great multitude were 
slain, but some escaped to Sidon, and some 
to Sarepta, and some to Mizpeh, which is 
/under Hermon. All that were overtaken in 
the flight were slain, and all the chariots 
burnt with fire, and all the horses were made 



Joshua conquered the Canaanites in two 
great battles — the tribes of the south in the 
Pass of Beth-horon, and the tribes of the 
north by the Lake of Merom. And both 
these battles were fought in the year in 
which the children of Israel crossed the 
Jordan ; but the land was not subdued 
till seven full years had passed. Nor even 



150 



THE STORY OF JOSHUA. 



then was it wholly conquered ; for the 
Philistines dwelt in their five cities by the sea, 
and the Jebusites held the citadel of Jeru- 
salem, and the kings of the northern 
Canaanites set up their dominion again in 
Hazor, and elsewhere also the Canaanites 
dwelt among the children of Israel. 

Israel's Inheritance. 

At the end of the seven years Joshua 
divided the land among the tribes; and 
while he did so, Caleb came to him, and 
said, Thou knowest the thing that the Lord 
said unto Moses the man of God concerning 
me and thee in Kadesh-barnea. Forty years 
old was I when Moses the servant of the 
Lord sent me from Kadesh-barnea to espy 
out the land; and I brought him word again 
as it was in mine heart. Nevertheless my 
brethren that went with me made the heart 
of the people melt for fear of their report; 
but I wholly followed the Lord my God. 

And Moses sware on that day, saying, 
Surely the land whereon thy feet have trod- 
den shall be thine inheritance, and thy chil- 
dren's for ever, because thou hast wholly 
followed the Lord my God. And now, be- 
hold, the Lord hath kept me alive, as he 
said, these forty-and-five years, even since 
the Lord spake this word unto Moses, while 
the children of Israel wandered in the wilder- 
ness; and now, lo, I am this day fourscore 
and five years old. And yet I am as strong 
this day as I was in the day that Moses sent 
me: as my strength was then, even so is 
my strength now, to go out and to come 
in. Now therefore give me this mountain, 
whereof the Lord spake in that day; for my 
brethren that went with me to espy the land 
spake of the children of Anak that were there, 
and of the strong cities in which they dwelt, 
and made the heart of the people to melt with 
their report. But if the Lord be with me, I 



shall be able to drive them out as the Lord 
said. Then Joshua blessed Caleb, and gave 
him Hebron for an inheritance. 

Cities of Refuge. 

When the land had been divided, Joshua 
further appointed six cities, three on either 
side of Jordan, to which any man might flee 
who should kill another unwittingly and 
unawares. Also to the tribe of Levi forty- 
eight cities were given out of the portions of 
the tribes. 

So Joshua rested from his labors, dwelling 
in Timnath-serah in Mount Ephraim, for this 
had been given to him for his inheritance; 
and among all the portions of the children 
of Israel there was none humbler than his. 
And when fifteen years had passed, and he 
knew that his end was now drawing nigh, 
he sent for the elders of Israel to his house 
at Timnath, and said to them, I am old and 
stricken in age. And ye have seen what 
the Lord hath done for you, how he has 
driven out the nations of the land before you, 
and divided the land unto you for an 
inheritance. Keep, therefore, all that is 
written in the book of the law of Moses ; 
turn not aside from it to the right hand or to 
the left. 

Go not ye among the nations that remain ; 
make no mention of their gods, but cleave 
umo the Lord your God, as ye have done 
unto this day. If ye will do so, then one of 
you shall chase a thousand, for it is the Lord 
your God that fighteth for you. But if ye 
go among these nations, and serve their 
gods, then shall they be snares and traps to 
you, and scourges in your sides, and thorns 
in your eyes, until ye perish from off the 
good land which the Lord your God hath 
given you. 

Also Joshua called an assembly of all 
Israel to Shechem. And wl.en he had 



THE STORY OF JOSHUA. 



151 



brought to their minds the great things 
which the Lord had done for them — how he 
had brought them over the Red Sea, and 
destroyed the Amorites that dwelt on the 
other side of Jordan, and caused Balaam to 
bless them when Balak king of Moab would 
have had him curse them, and how he had 
given them the land of the seven nations 
westward of Jordan — then he said to them, 
Choose now whom ye will serve. Will ye 
serve the Lord, or will ye serve the gods 
whom your fathers served when they dwelt 
in Egypt, or the gods of the nations whom 
the Lord hath driven out before you ? As 
for me and my house, we will serve the Lord. 
All the people answered, God forbid that 
we should serve other gods ; we will serve 
the Lord who drove out the nations from 
before us, for he is the Lord our God. 



Joshua said, The Lord is a jealous God; 
if ye forsake him and serve other gods he 
will consume you, and do you hurt, as he 
hath done you good. And the people 
answered again, Nay ; but we will serve the 
Lord. Then Joshua said, Ye are witnesses 
against yourselves that ye have chosen the 
Lord to serve him. And the people said, 
We are witnesses. 

So Joshua made a covenant with the 
people ; and he wrote these words in a book s 
and laid the book up with the book of the 
law. Also he took a great stone and set it 
up under an oak that was by the tabernacle 
of the Lord, that it might be a memorial of 
this covenant for ever. This stone, he said, 
Shall be a witness unto us ; for it hath heard 
all the words of the Lord which he spake 
unto us> 



CHAPTER XI. 



B. C. 1394. 

The King of Moab Slain — Deborah Judges the People — The Host of Sisera Scat 
tered — Gideon and the Angel — Choosing an Army — Three Hundred Warriors-^ 
Trumpets and Pitchers — A Great Victory — Gideon's Wicked Son — Capture of a 
City — Abimelech Killed by a Young Man. 

himself with a dagger, two-edged, and a 




HEN Joshua had now 
been dead some 
seventy years, and 
the children of 
Israel had corrupted 
themselves, making 
marriages with the 
remnant of the Ca- 
naanites that still 
dwelt among them, 
and being led away 
to worship their 
gods, Eglon, king 
of Moab, invaded their land. He crossed 
the river Jordan, bringing with him, besides 
his own people, many of the children of 
Ammon and of the Amalekites. There, on 
the east side of Jordan, among the palm- 
groves where Jericho had been, he estab- 
lished his dominion, making the children of 
Israel that dwelt in those parts pay tribute 
to him. 

But after eighteen years the Lord raised 
up a deliverer for his people, namely Ehud, 
the son of Gera, a man of the tribe of Ben- 
jamin. This Ehud was of good repute 
among his brethren, being counted to have 
in him something of the spirit of the 
prophets; and they chose him to carry the 
tribute which they paid year by year to 
Eglon, king of Moab. Now he had armed 
152 



cubit long, which he carried on his right 
thigh, for his right hand was wasted with 
disease, and he could use his left only. 

So Ehud with his followers, for he had 
two servants with him, came to the fortress 
where the king dwelt; and when he had left 
the tribute, he went back to Gilgal, to the 
place where the men of Moab kept the 
images of their gods, as though he would 
have worshipped there. He left his two 
servants in that place, and so returned to 
the king. Now Eglon, who was very fat, 
sat alone in his summer parlor, that for the 
sake of coolness was built on the roof of his 
house. 

Ehud said, I have a secret errand to thee, 
O king, making as though he had a message 
to deliver to him from the gods. The king 
said to his people, Keep silence. And all his 
people that were with him went out from his 
presence, and he was left alone. 

A Blow with a Dagger. 

Ehud said again, I have a message from 
God to thee. The king rose up from his 
seat to receive the message, as one who would 
show respect. Then Ehud put forth his left 
hand and drew the dagger from his right 
thigh, and thrust it into the king's heart. 
So deep did he thrust it in, that he could not. 
draw it forth again. Then Ehud went forth 



THE STORY OF GIDEON. 



153 



by the private way, locking the doors of the 
parlor behind him. 

After a while the king's servants came, and 
found the doors of the parlor locked. For a 
long time they tarried, saying to themselves, 
The king would be alone. But when they 
had lost hope that this could be so, they took 
a key and opened the door ; and, behold, 
their lord was fallen dead upon the earth. 

But Ehud escaped while they tarried, and 
passed beyond the place of the images, and 
escaped to Seirath, which was in the land of 
Ephraim. There he blew a trumpet to call 
the people together ; and when the men of 
Ephraim knew that Eglon was dead, they 
came down from the mountain where they 
dwelt, and Ehud went before them. And he 
said unto them, Follow after me : for the 
Lord hath delivered your enemies the 
Moabites into your hands. 

They Could not Escape. 

So they went down, and took possession 
of the fords of Jordan that were between the 
land of Israel and the land of Moab, and 
suffered no man to pass over. 

But the Moabites, when they saw that their 
king was dead, would have fled into their 
own country, but they could not, for the men 
of Israel had possession of the fords. And 
the Israelites slew of them ten thousand men 
at that time, strong men and in good case, 
all of them, as if they had fed upon the fat of 
the land. After this the land had rest for four- 
score years. After Ehud was dead, Jabin, king 
of the Canaanites, who dwelt in Hazor, near to 
the waters of Merom, greatly oppressed the 
children of Israel. He had a host made up 
of men of many nations, whereof Sisera was 
captain. The children of Israel could not 
stand against him or shake off his yoke, for 
whereas he had nine hundred chariots of 
iron, they had neither shield nor spear. 



For twenty years did he oppress the 
people, till the land was utterly desolate. 
They that travelled through it went not by 
the highways, for these were beset by robbers, 
but by paths and byways ; and the women 
scarcely dared to draw water from the wells, 
or the shepherds to water their flocks, for 
fear of the soldiers that haunted them. 

At this time, in a certain valley between 
Ramah and Bethel, in the same place where 
Isaac had buried Deborah, the nurse of 
Rebekah his wife, there dwelt another 
Deborah, a prophetess, under a palm-tree, 
that was called the palm-tree of Deborah. 
To this place the people of Israel came up, 
and she judged their causes. 

An Army on Mount Tabor. 

Deborah sent to Barak the son of Abinoam, 
who dwelt in Kedesh, in the land of Naphtali, 
saying, Hath not the Lord God of Israel 
commanded thee, saying, Take with thee ten 
thousand men of Zebulun and Naphtali, and 
go with them to the top of Mount Tabor ; 
and I will draw to thee, to the river Kishon, 
Sisera, the captain of Jabin's army, with his 
chariots and with all his multitude ? 

Barak said unto Deborah, If thou wilt go 
with me, then will I go ; but if thou wilt not 
go with me, then I will not go. Deborah 
answered, I will surely go with thee : 
nevertheless the journey that thou takest 
shall not be for thy honor, for the Lord will 
deliver Sisera into the hands of a woman. 
So she arose, and went with Barak to Kedesh. 

Then Barak sent throughout the land of 
Israel, calling upon the people to follow him, 
that they might do battle together against 
the oppressors. Some there were that 
answered to the call from among the 
Ephraimites and the men of Benjamin, from 
Manasseh also, and the princes of Machir. 
The men of Reuben held council about the 



154 



THE STORY OF GIDEON. 



matter, but in the end did not come ; neither 
did they that dwelt in Gilead, nor they of 
Asher, nor they of Dan. But of all the 
tribes there were none that bore themselves 
so bravely as Zebulun and Naphtali : they 
were a people that bravely risked their lives 
unto the death. 

Now Heber the Kenite had separated 
himself from his people, and had pitched 
his tent near Mount Tabor. The Kenites 
were of the kindred of Hobab, the father-in- 
law of Moses; and they had kept the 
children of Israel company in their wanderings 
in the wilderness, and had crossed over 
Jordan with them, and dwelt in the wilderness 
of Judah. This Heber had made peace with 
King Jabin, and now certain of his people 
went and showed Sisera that Barak had gone 
up to Mount Tabor. 

Defeat of Sisera. 

Therefore Sisera gathered all his chariots 
together and all his host unto the river 
Kishon. This Kishon had its rise near to 
Mount Tabor, and thence flows through the 
plain till it falls into the Great Sea near to 
Mount Carmel. 

Then Deborah said to Barak, Up, for this 
is the day in which the Lord hath delivered 
Sisera into thine hand : is not the Lord gone 
out before thee ? So Barak came down from 
Mount Tabor, with ten thousand men after 
him. Then the Lord discomfited Sisera and 
all his chariots and all his host befi~ r e Barak. 
The very " stars in their courses fought 
against him." For a great storm o r rain 
and hail blew in their faces, so that tney 
could not see to shoot with their bows, and 
their hands were so benumbed with the cold 
that they could not strike with their swords. 
The Kishon also was so swollen with the 
rain that it swept them away. Many 
perished in the waters, and many were slain 



with the sword. So the host of Sisera was 
scattered before Israel, and all the kings of 
Canaan that had come to the help of Jabin 
king of Hazor. There was not a man left 
that was not slain or fled not. 

Hid in a Tent. 

Then Sisera, when he saw that the battle 
was lost, lighted down from his chariot, and 
fled away on his feet to the tent of Jael the 
wife of Heber the Kenite, for there was peace 
between Heber and Jabin. But Barak 
pursued after the chariots and after the host 
till he came to their camp. When Jael saw 
Sisera she came out of her tent to meet him, 
and said to him, Turn in, my lord, turn in to 
me; fear not. And when he had turned in 
unto her in the tent, she covered him with a 
mantle. 

Sisera said to her, Give me, I pray thee, a 
little water to drink, for I am thirsty. 
Thereupon she opened the bottle of milk, 
newly taken from the flocks, that stood in 
the tent, and brought it to him in the best 
cup as to an honored guest. And when he 
had drunk she covered him again. 

He said to her, Stand in the door of the 
tent, and it shall be when any man doth come 
and inquire of thee, and say, Is there any 
man here ? that thou shalt say, No. 

But when he was asleep, Jael, Heber's 
wife, took in her left hand one of the great 
nails of iron wherewith the ropes of the tent 
were fastened, and in her right hand the 
hammer with which they were driven into 
the ground, and went softly unto him, and 
smote the nail through his temples fastening 
it into the ground. And he moved not, for 
he was fast asleep and weary. 

And, behold, as Barak pursued after 
Sisera, Jael came out to meet him, and said 
unto him, Come, and I will show thee the 
man whom thou seekest. And when he 



THE STORY OF GIDEON. 



155 



came into her tent, behold, Sisera lay dead, 
and the nail was in his temples. So God 
subdued that day Jabin the king of Canaan 
before the children of Israel. 

The children of Israel did evil in the sight 
of the Lord, and he delivered them into the 
hand of the Midianites. For the space of 
seven years did the Midianites oppress them, 
so that they made places of refuge for 
themselves among the mountains, in the 
hollows of the watercourses, and in caves 
and in locks that were steep and hard of 
access. Every year, when the men of Israel 
had sown their fields, and the fruits of the 
ground were now growing ready for the 
harvest, did the Midianites come up, and with 
them also the Amalekites and other tribes of 
the desert. 

They crossed the Jordan by Beth-shean, 
and made their encampment in the land, and 
destroyed all the increase of it. All the 
plain country they wasted from the valley of 
Jezreel as far as Gaza, and left no living 
creature on the face of the earth, neither 
goat, nor ox, nor ass. For they came up 
with their cattle and their tents. 

They were as locusts for multitude, for both 
they and their camels were without number ; 
and they entered the land to destroy it. Israel 
was greatly impoverished because of the 
Midianites, and the children of Israel cried 
unto the Lord. 

Gideon Threshing Wheat. 

And when they cried unto the Lord 
because of the Midianites, the Lord sent a 
prophet unto them, who said unto them : 

Thus saith the Lord God of Israel, I 
brought you up from the land of Egypt, and 
brought you forth out of the house of bond- 
age; and I delivered you out of the hand of 
the Egyptians, and out of the hand of all 
that oppressed you, and drove out the 



inhabitants of this land from before you, and 
gave you their land ; and I said unto you, 
I am the Lord your God ; fear not the gods 
of the Amorites, in whose land ye dwell : 
but ye have not obeyed my voice. 

For the Lord would have had them put 
away the false gods from among them, that 
so he might deliver them from the hand of 
their enemies. 

Now there dwelt in Ophrah of Manasseh 
a certain Joash, of the house of Abiezer. 
The Midianites had slain his sons, having 
taken them at Mount Tabor, where they 
had gone to meet the princes of Israel at 
the sanctuary that was on the top of the 
mount. Only Gideon was left to him. This 
Gideon was threshing wheat with a flail in 
the wine-press, doing it secretly for fear of 
the Midianites. 

What the Angel Said. 

There came an angel of the Lord and sat 
under the oak that was in Ophrah, and 
appeared unto him, and said, The Lord is 
with thee, thou mighty man of valor. 

Gideon said, Oh my Lord, if the Lord be 
with me, why then is all this befallen us ? 
And where are all his miracles that our fathers 
told us of, saying, Did not the Lord bring 
you up out of Egypt ? But now the Lord 
hath forsaken us, and delivered us into the 
hand of the Midianites. 

The Lord said unto him by his angel, Go 
in this thy might, and thou shalt save Israel 
from the hand of the Midianites. Have not 
I sent thee ? And Gideon said, Oh my 
Lord, wherewith shall I save Israel ? Behold, 
my family is the meanest in Manasseh, and 
I am the least in my father's house. 

The Lord said unto him, Surely I will be 
with thee, and thou shalt smite the Midianites 
as though they were but one man. And 
Gideon said unto the Lord, If I have found 



156 



THE STORY OF GIDEON. 



grace in thy sight, then show me a sign that 
thou dost in truth talk with me. Depart not 
hence, I pray thee, until I come unto thee, 
and bring my meat-offering, and set it before 
fhee. Then Gideon went in and made 
ready a kid of the goats, and made unleav- 
ened cakes of flour: the flesh he put in a 
basket and the broth in a pot, and he brought 



semblance of a traveller, and touched tht 
flesh and unleavened cakes, and there rose 
up fire out of the rock, and consumed the 
flesh and the unleavened cakes. Then the 
Angel of the Lord departed out of his sight. 
And when Gideon perceived that he was 
indeed an Angel of the Lord, he said, Alas B 
O Lord God ! because I have seen an Angel 




GIDEONS OFFERING BURNT BY FIRE FROM THE ROCK. 



out the offering unto the angel as he sat 
under the oak, and presented them. 

The Angel of Jehovah said unto him, 
Take the flesh and the unleavened cakes, and 
lay them upon the rock, and pour out the 
broth over the offering upon the rock. And 
Gideon did so. 

Then the Angel of the Lord put out the 
staff that was in his hand, for he had the 



of the Lord face to face. And the Lord 
said unto him, Peace be unto thee; fear not; 
thou shalt not die. Then Gideon built a 
memorial of that which he had seen unto the 
Lord; and he called the name of the place 
Jehovah-Shalom, which being interpreted is, 
Jehovah send peace. 

And it came to pass that same night that 
the Lord said unto him, Take thy father's 



THE STORY OF GIDEON. 



157 



young bullock, and the seven-year-old bul- 
lock also, and throw down the altar of Baal 
that thy father hath, and break down the idol 
that is by it. And put the stones of the 
altar and the wood of the idol on the 
bullocks, and so carry them to the top of 
the rock. There shalt thou build with the 
stones an altar to the Lord thy God, and 
lay the wood of the idol in order upon the 
altar, and slay the second bullock, and offer it 
for a burnt-offering with the wood of the idol. 

He Did it by Night. 

So Gideon took ten men of his servants, 
and did as the Lord had said unto him ; but 
because he feared the house of his father, 
even the sons of Abiezer, and the men of 
the city, for these were Amorites, he did the 
thing by night, and not by day. 

And when the men of the city rose up 
early in the morning, behold, the altar of 
Baal was cast down, and the idol that stood 
by it was cut down, and there was another 
altar built, and on this the seven-year-old 
bullock had been offered. And the men 
said one to another, Who hath done this 
thing ? And so one said, Gideon the son of 
Joash hath done this thing. 

Then the men of the city said unto Joash, 
Bring out thy son that he may die ; because 
he hath cast down the altar of Baal, and hath 
cut down the image that was thereby. 

And Joash said unto all that stood against 
him, Will ye plead for Baal ? will ye save 
him ? he that will plead for him, let him be 
put to death while it is yet morning : if he 
be a god, let him plead for himself, because 
some one hath cast down his altar. 

That day was Gideon called " Jerubbaal," 
that is to say, Let Baal plead with him, 
because he had cast down the altar of Baal. 

The year following, when the Midianites 
and Amalekites and the tribes of the desert 



came, as their custom was, with a great 
multitude, and pitched in the valley of 
Jezreel, the Spirit of the Lord came upon 
Gideon, and he blew a trumpet, and all the 
house of Abiezer assembled to his call. 
Then he sent messengers throughout all 
Manasseh, and they also gathered themselves 
together to him : also he sent messengers 
unto Asher, and unto Zebulun, and unto 
Naphtali, and they came up to meet him. 

And Gideon said unto God, If thou wilt 
save Israel by my hand, as thou hast said, 
behold, I will put a fleece of wool on the 
threshing-floor, and if the dew be on the 
fleece only, and it be dry upon all the earth 
beside, then shall I know that thou wilt save 
Israel by my hand, as thou hast said. And 
it was so : for he rose up early on the 
morrow, and thrust the fleece together, and 
wringed the dew out of the fleece, a bowl full 
of water. 

And Gideon said unto God, Let not thine 
anger be hot against me, and I will speak 
but this once. Let it be dry only upon the 
fleece, and upon all the ground beside let 
there be dew. And God did so that night; 
for it was dry upon the fleece only, and there 
was dew on all the ground. 

Choosing the \rmy. 

Gideon, when he had received these two 
signs from the Lord, rose up early, and 
pitched his camp above the fountain of 
Harod, that was at the foot of Mount 
Gilboa; so that the host of the Midianites 
were on the north of them, in the valley 
beneath, hard by the hill of Moreh. 

Then the Lord said unto Gideon, The 
people that are with thee are too many for 
me to give the Midianites into their hands, 
lest Israel vaunt themselves against me, 
saying, Mine own hand hath saved me. 
Now, therefore, proclaim in the ears of the 



158 



THE STORY OF GIDEON. 



people, saying, Whosoever is fearful and afraid, 
let him return and depart early to his own 
home. And there departed of the people 
twenty and two thousand, and there remained 
ten thousand. 

And the Lord said unto Gideon, The 
people are yet too many; bring them down 
unto the water, and I will try them for thee 
there: and it shall be that those of whom 
I say, This shall go with thee, he shall go 
with thee; and of whomsoever I shall say, 
This shall not go with thee, he shall not go 
with thee. 

So Gideon brought the ten thousand to 
the water; and the Lord said unto Gideon, 
Every one that lappeth of the water with his 
tongue, as a dog lappeth, him shalt thou set 
by himself; and every one that boweth down 
upon his knees to drink .by himself. 

They that drank warily, taking up of the 
water with their hands, and lapping from 
their hands, lest they should be caught 
unawares by an enemy coming from behind, 
were three hundred men; but all the rest of 
the people bowed down upon their knees, 
and dipped their heads into the water, and 
drank their fill, not heeding what might 
happen. 

The Valiant Three Hundred. 

And the Lord said unto Gideon, By the 
three hundred men that lapped will I save 
you, and deliver the Midianites into thine 
hand. Let the rest of the people go every 
man to his own place. 

Then the three hundred took from them 
that departed such victuals as they required, 
and also a trumpet for each, and a pitcher. 
The rest of the people Gideon sent away 
every man to his own tent; but the three 
hundred he kept; and the host of the Mid- 
ianites was in the valley beneath. 

And that same night the Lord said unto 



him, Arise, get thee down unto the host ; for 
I have delivered it into thine hand. But if 
thou still fear to go down against them, then 
go with Phurah thy servant to the host: and 
thou shalt hear what they say; and after- 
wards thy hand shall be strengthened to go 
down igainst the host of the enemy. 

So Gideon went down with Phurah his 
servant to the camp of the Midianites, to 
where the armed men lay by themselves on 
the side that was nearest to Mount Gilboa. 
And the Midianites, with the Amalekites and 
the tribes of the desert, lay along in the 
valley like locusts for multitude; and their 
camels were without number, as the sand by 
the seashore for multitude. 

A Strange Dream. 

When Gideon and his servant were come 
to the outskirts of the camp they heard two 
men talking. One man told a dream unto 
his fellow, and said, Behold, I dreamed a 
dream, and, lo, a cake of barley bread, so 
vile that no man would eat it, tumbled into 
the host of Midian, and came unto the tent 
r> f the captain of the host, and smote it so 
that it fell and lay along on the ground. 

His fellow answered him, and said, This is 
nothing else than the sword of Gideon the 
son of Joash, a man of Israel: for into his 
hand hath the Lord delivered Midian, and 
all his host. 

When Gideon heard how the one man 
told his dream, and how the other interpreted 
it to him, he worshipped the Lord, and 
returned to his people, and said, Arise; foi 
the Lord hath delivered into your hand the 
host of Midian. 

And he divided his three hundred into 
three companies; and he put into every 
man's hand a trumpet and an empty pitcher, 
and in each pitcher a firebrand. One com- 
pany he took for himself; the other two hf. 



THE STORY OF GIDEON. 



155* 



put each under a captain; and he sent them 
to different sides of the camp. But first he 
said to them, Look on me, and do likewise. 
When I am come to the outside of the camp, 
as I do so, shall ye do also. When I blow 
with a trumpet, I and all that are with me, 
then blow ye the trumpets also on the sides 
of the camp where ye shall be, and cry, The 
Sword of the Lord and of Gideon. 



side of the camp. They all blew with their 
trumpets, holding them in their right hands, 
and the torches they held in their left ; and 
they cried, The Sword of the Lord and of 
Gideon. Every man of them stood in his 
place round about the camp; and all the 
host of the Midianites ran to see what had 
happened, and they cried out for fear, and fled. 
And as the three hundred still blew with 




GIDEONS VICTORY OVER THE MIDIANITES. 



So Gideon and the hundred men that were 
with him came unto the outside of the camp 
iin the beginning of the middle watch, and 
the Midianites had but newly set the watch. 
This would be about half past ten o'clock at 
night by our time. Then Gideon and his 
men blew the trumpets, and broke the pitch- 
ers in which the torches were hidden; and 
the other companies did the same on their 



their trumpets, there came a great terror 
from the Lord on the host of the Midianites; 
and every man turned his sword against his 
fellow throughout all the host. And they 
fled towards the Jordan, to escape into their 
own land. Gideon sent messengers through- 
out all Mount Ephraim, saying to his brethren, 
the men of Ephraim, Come down against the 
Midianites, and occupy the streams that flow 



160 



THE STORY OF GIDEON. 



into Jordan, or ever they can cross them. 
Meanwhile he, and his three hundred with 
him, followed after the Midianites till they 
came to Jordan; and they crossed over to 
the other side, faint, yet pursuing the enemy. 
And when he came to Succoth, which is in 
the land of Gad, he said to the men thereof, 
Give, I pray you, loaves of bread unto the 
people that follow me ; for they are faint, and 
I am pursuing after Zebah and Zalmunna, 
kings of Midian. 

And the princes of Succoth said, Are 
Zebah and Zalmunna now in thy hands, that 
we should give bread unto thy army? Then 
Gideon ^aid, Therefore, when the Lord hath 
delivered Zebah and Zalmunna into mine 
hand, I will tear your flesh with the thorns 
of the wilderness and with briers. 

From Succoth, which was in the valley of 
Jordan, he went up to Penuel, which was in 
the hill-country, and spoke to them as he 
had spoken to the men of Succoth ; and the 
men of Penuel answered him as the men of 
Succoth had answered him. Then he said 
to them, When I come again in peace, I will 
break down this tower. Now the men of 
Ephraim had taken at the fords two princes 
of the Midianites. Oreb they slew at a rock 
that was called in after days the rock Oreb, and 
Zeeb by a wine-press that was named the 
wine-press of Zeeb ; and they brought the 
heads of the two princes to Gideon w en he 
was on the Other side of Jordan. 

The Princes are Captured. 

And they said to him, What is this thing 
that thou hast done to us, in that thou 
calledst us not when thou wentest out to 
fight against the Midianites ? And they 
reproached him very sharply. 

Then Gideon said, What have I done now 
in comparison of you ? Is not the gleaning 
of the grapes of Ephraim better than the 



whole vintage of Abiezer ? God hath 
delivered into your hands the princes of 
Midian, Oreb and Zeeb. What was I able 
to do in comparison of you ? When he had 
spoken their anger against him was abated. 
Now Zebah and Zalmunna were in Karkor, 
which was in the wilderness, in the land of 
the people that dwelt in tents. They had 
fifteen thousand men with them, all that 
were left of the host of the tribes of the 
desert ; for- there had fallen an hundred and 
twenty thousand men that drew the sword. 
And Gideon came up against them, falling 
upon them unawares, and discomfited their 
host. Gideon returned from the battle be- 
fore sunrise, and caught a young man of 
Succoth, and inquired of him. And the 
young man wrote down for him the names 
of the princes of Succoth, and of the elders, 
even threescore and seventeen men. Then 
he came to the city, and said, Behold Zebah 
and Zalmunna, with whom ye did upbraid 
me, saying, Are Zebah and Zalmunna now 
in thy hands, that we should give bread to 
thy men that are weary ? 

Punished with Thorns and Briers. 

And he took the elders of the city and 
punished them, tearing their flesh with 
thorns and briers. After this he went to 
Penuel, and beat down the tower, and slew 
the men of the city. 

Then he said to Zebah and Zalmunna, 
What manner of men were they whom ye 
slew at Mount Tabor? They answered, As 
thou art, so were they ; each one was like 
the child of a king. 

He said, They were my brethren, even the 
sons of my mother : as the Lord liveth, if ye 
had saved them alive, I would not slay you. 
And he said unto Jether his first-born son, Up 
and slay them. But Jether drew not his svcrd ; 
for he feared, because he was vet but a boy. 



THE STORY OF GIDEON. 



161 



Then Zebah and Zalmunna said to Gideon, 
Rise thou, and fall on us ; for as the man is, 
■so is his strength. Then Gideon rose, and 
slew Zebah and Zalmunna, and took away 
the ornaments shaped as a half-moon, that 
were on their camels. 

The men of Israel said unto Gideon, Rule 
thou over us, thou and thy son after thee, 
and thy son's son also ; for thou hast 
delivered us out of the hand of the Midianites. 

Gideon said unto them, I will not rule 
over you, neither shall my son rule over you ; 
the Lord shall rule over you. Also he said 
unto them, I would desire this of you, that 
ye give me every man the nose-rings that ye 
have taken from the slain. For the men had 
golden nose-rings, as was the custom with 
their nation. And they answered, We will 
willingly give them. Then Gideon spread 
out his soldier's cloak, and the men cast 
therein every man the nose-rings that he had 
taken from the slain. 

Gideon also had for himself the ear-drops, 
-and the ornaments, and the purple clothing 
of the kings of Midian, and the chains that 
were about the necks of their camels. Then 
Gideon took the gold and made with it an 
ephod — that is to say, a high priest's robe 
with a breastplate, and other things appertain- 
ing thereto, and put it in his city, even 
Ophrah, that the people might not resort to 
Shiloh, but might come to Ophrah, where 
they would inquire of the Lord. And this 
thing became an occasion of sin to Israel, and 
turned to the destruction of Gideon's house. 

The Story of Abimelech. 

So Gideon dwelt at Ophrah in his own 
house after he had subdued Midian. For 
•forty years he dwelt there and judged Israel, 
and the country was in quietness all his days. 
Gideon had a son that was borne to him by 
a Canaanitish woman of Shechem. Him 
11 



he called Abimelech. And Gideon died in 
a good old age, and was buried in the 
sepulchre of Joash his father in Oprah. 

But when he was dead the children of 
Israel went again after strange gods, and 
worshipped Baal-berith, whose temple was in 
Shechem. And they remembered not the 
Lord their God, who had delivered them 
out of the hands of all their enemies on every 
side ; neither showed they kindness to the 
house of Gideon, according to all the good- 
ness which he had showed unto Israel. 

After Gideon was dead Abimelech his son 
went to Shechem, unto the brethren of his 
mother, and communed with them and their 
kindred, saying, Speak, I pray you, these 
words in the ears of the men of Shechem, Is 
it better for you that all the sons of Gideon, 
that is to say, threescore and ten persons, 
reign over you, or that one reign over you ? 
And remember that I am your brother. 

The brethren of Abimelech's mother spoke 
all these words concerning him in the ears of 
the men of Shechem; and their hearts in- 
clined to follow Abimelech, for they said, He 
is our brother. 

Parable of the Trees. 

And they gave him three score and ten 
shekels of silver out of the temple of Baal- 
berith, and with this money Abimelech hired 
certain men, vain and idle, to follow him • 
and went unto the house of his father in 
Ophrah, and slew there all his father's sons, 
even threescore and ten persons, upon one 
stone. Only one of the seventy was left, 
Jotham, the youngest son, for he hid himself. 

Then all the men of Shechem gathered 
themselves together, and they that dwelt in 
the stronghold of Millo, and went and made 
Abimelech king by the oak of the garrison 
of Shechem. 

And when they told Jotham what had 



J 62 



THE STORY OF GIDEON. 



been done, he went and stood on the top of 
Mount Gerizim, and lifted up his voice, and 
cried, and said, Hearken unto me, ye men of 
Shechem, that God may hearken unto you. 
The trees went forth to anoint a king over 
them. And they said unto the olive tree, 
Reign thou over us. But the Olive tree said 
unto them, Shall I leave my fatness, where- 
with by my means they honor both God 



cheereth God and man, and go to oe king" 
over the trees ? Then said all the trees unto* 
the thorn, Come thou, and reign over us. 

And the thorn said unto the trees, If ye 
do well to anoint me king over you, then 
come and put your trust in my shadow ; but 
if ye have not done well, then shall fire come 
out of the thorn, and devour the cedars o^ 
Lebanon. 




A WOMAN CASTS A STONE UPON ABIMELECH. 



find man, and go to be king over the trees ? 

Then the trees said to the fig tree, Come 
thou, and reign over us. And the fig tree 
said unto them, Shall I forsake my sweetness 
and my good fruit and go to reign ov tr the 
trees ? 

Then said the trees unto the vine, Come 
thou, and reign over us. And the vine said 
unto them, Shall I leave my wine, which 



Now, therefore, if ye have done well and' 
honestly in that ye have made Abimelecb 
king, and if ye have dealt justly with Gideon 
and his house, and done unto him as he de- 
served of you (for remember that my father 
fought for you, and did venture his life, and' 
delivered you out of the hand of Midian; 
and yet ye have risen up against my father's 
house this day, an J have slain his sons, 



THE STORY OF GIDEON. 



163 



threescore ana ten persons, on one stone, 
and have made Abimelech, the son of his 
maid-servant, king, because he is your kins- 
man) — if then ye have dealt justly with the 
house of Gideon, then rejoice in Abimelech, 
and let him also rejoice in you ; but if ye 
.lave done well, then shall fire come from 
Abimelech, and devour the men of Shechem 
and the fortress of Millo ; and let fire come 
from the men of Shechem, and from the 
fortress of Millo, and devour Abimelech. 

Robbers on the Mountains. 

Then Jotham fled, and dwelt at Beerith, 
for fear of Abimelech his brother. 

When Abimelech had had dominion over 
Israel for three years, God sent an evil spirit 
between Abimelech and the men of Shechem ; 
and the men of Shechem dealt treacherously 
with Abimelech. This he did that the 
cruelty done to the sons of Gideon might be 
punished, and that their blood might be upon 
the head of Abimelech their brother, and 
upon the heads of the men of Shechem, 
who had strengthened his hands to kill his 
brethren. 

The men of Shechem set men to lie in 
wait for the officers of Abimelech on the top 
of the mountains. These robbed all that 
came by ; and the thing was told to Abime- 
lech. 

Then one Gaal, the son of Ebed, went with 
a company of his kinsfolk to Shechem ; and 
the men of Shechem put their confidence in 
him ; and they went out into their fields, and 
gathered in their vintage, and trod the grapes, 
and sacrificed thank-offerings, and did eat and 
drink, and cursed Abimelecr 

And Gaal said, Who is Abimelech, that 
we should serve him, and Zebul his officer, 
that we should serve them ? Let the princes 
of the Canaanites serve Abimelech, for he is 
of their kindred. Would to God that I were 



rule* in this place ! Then would I remove 
Abimelech out of it. 

When Zebul, who was ruler of the city 
under Abimelech, heard these words of Gaal. 
his anger was kindled, and he sent mes- 
sengers secretly to Abimelech, saying, Be- 
hold, Gaal and his brethren are come to 
Shechem ; and, behold, they stir up the city 
against thee. Now, therefore, come by night,, 
thou and the people that is with thee, and lie 
in wait in the field. For Gaal and his com- 
pany go out to-morrow on a certain business. 
When, therefore, they are gone, do thou, as 
soon as the sun is up, set upon the city ; and 
when Gaal and his company come back, thou 
canst do to them as thou shalt find occasion. 

Ready for the Attack. 

So Abimelech rose up, and all the people 
that were with him, by night, and they laid 
wait against Shechem in four companies. 

Now, very early in the morning, Gaal went 
out and stood in the gate of the city, pre- 
paring to go as he had purposed. But 
while he stood there Abimelech and the 
people that were with him rose up from 
lying in wait ; and Gaal saw them. Then he 
said to Zebul the governor, Behold, there- 
are people that come down from the top of 
the mountains. 

But Zebul said unto him, Thou seest the 
shadows on the mountains, and thinkest 
them to be men. And Gaal spake again 
and said, Surely there are people that come 
down by the hollow in the mountains, and 
others again by the oak of the soothsayers.. 
Then said Zebul, Where are now thy boast- 
ings that thou saidst, Who is Abimelech,. 
that we should serve him ? Lo, these men 
whom thou seest are they whom thou hast 
so despised. Go out now, and fight with them. 

So Gaal Avent out at the head of the men 
of Shechem, and fought with Abimelech* 



164 



THE STORY OF GIDEON. 



And Abimelech vanquished him. And many 
were slain and many wounded before they 
could reach the gate of the city. But Abime- 
lech could not on that day enter into the 
city, but abode at Arumah ; and Zebul thrust 
out Gaal and his people, that they should 



forth from the city, he rose up against thetn 
and smote them. And he and his own 
company made haste to the city, and stood 
in the gate ; and the other two companies 
ran upon all that were in the fields, and slew 
them. All that day Abimelech fought 




ABIMELECH SLAIN BY HIS ARMOR-BEARER. 



not dwell in Shechem any more. On the 
morrow the men of Shechem went out 
again into the field. And Abimelech had 
been told this thing by Zebul his captain, 
and he took his people and divided them 
into three compani^;,, and laid wait in the 
field as before. \nd when the people came 



against the city ; and he took it, and slew 
the people that were therein, and destroyed 
the city, and sowed the ground with salt. But 
when the men that were in the tower of Shec- 
hem, which is the fortress of Millo. saw what 
was done, they entered into the temple of 
Baal-berith, and fortified themselves there. 



THE STORY OF GIDEON. 



165 



When Abimelech heard of this, he and 
his people went up to Mount Zalmon. He 
look an axe in his hand, and cut down a 
bough from a tree, and laid it on his shoulder, 
and said to the people, Make haste, and do 
what ye have seen me do. 

So every man cut down his bough as 
Abimelech had done, and carried them to 
Shechem, and piled up these against the 
hold, and so set fire to it. And all there 
were in the tower of Shechem died also — 
about a thousand men and women. 

After this Abimelech went to Thebez, and 
encamped against it, and took it. Now 
there was a strong tower within the city, and 
thither fled all the men and women of the 
city, and shut to the gates, and went up to 
the top of the tower. Then Abimelech came 
ynto the tower, and fought against it, and 



went close up to the door of the tower to 
burn it with fire. 

And a certain woman cast a piece of a 
millstone upon Abimelech, and broke his 
skull. Then he called hastily out to the 
young man his armour-bearer, and said,, 
Draw thy sword and slay me, that men say 
not of me, A woman slew him. And the 
young man his armor-bearer thrust him 
through, and he died. 

Thus did God recompense the wickedness 
of Abimelech, which he did unto his father, 
in slaying his seventy brethren : and all the 
evil of the men of Shechem did God recom- 
pense to them; and upon them came the 
curse of Jotham the son of Gideon, for in 
very truth the fire came out of the thorn 
which they had chosen to be their king, a*id 
they were plagued thereby. 




CHAPTER XII. 



B. C. 1 187. 

Jephthah and his Daughter — An Angel Comes to Manoah — Birth of Samson — Tm 
Slain Lion — Honey from a Strange Source — A Hard Riddle to Guess — Jackals 
in the Corn — Samson Breaks his Bonds — The Giant Loses his Strength — The 
Cunning Trick of Delilah — Pillars of the Temple Fall— Death of Samson. 




S SOON as Gideon was dead the 
children of Israel returned to 
their wicked ways. In the 
course of time the Ammonites 
made war against Israel, And 
the children of Israel sent for a 
man named Jephthah, a skillful warrior, to 
be their captain, and lead them forth to battle. 
Jephthah said he would go with them if 
they would promise to make him a prince 
end a ruler in the land. This they said they 
would do, and Jephthah took his place as 
captain at the head of the army of Israel. 
But before he left his home in Mizpeh, Jeph- 
thah vowed a vow to the Lord, and said, If 
thou wilt deliver the children of Ammon into 
my hands, I will offer up as a burnt offering 
whatever comes out of my house to meet me, 
when I return to my home in peace. 

Jephthah fought against the Ammonites 
and overthrew them, and afterwards departed 
for his home in Mizpeh. As he drew near 
his house, the one that came forth to meet 
him was his own daughter, his only child, in 
whom his heart was bound up. She, with 
her fair companions, came to meet the return- 
ing hero, with timbrels in hand and with 
songs and dances. 

As soon as Jephthah saw her, he rent In. 

robes, and cried out, Alas my daughter! thou 

hast brought me very low, for I have given 

any word to the Lord, and cannot take it 

166 



back. Nor did she ask it. She replied that 
he must do to her according as he had 
promised the Lord, who had given him the 
victory. Only, 3he said, let me alone for 
two months, that I may go up and down the 
mountains, I anj my companions, and lament 
my fate. 

He Keeps His Vows. 

Jephthah granted her request, and at the 
end of two months she came back to her 
father, and he sacrificed her according to the 
vow he had made. And it became a custom 
for the daughters of Israel to mourn over 
the daughter of Jephthah for four days in 
every year. And Jephthah judged Israel 
for six years, and when he died he was buried 
in one of the cities of Gilead. 

At Zorah, in the inheritance of the children 
of Dan, whose lot had fallen to them between 
the wilderness of Judah on the east and the 
plain o- the Philistines on the west, there 
dwelt a certain man whose name was Manoah. 
In those days the Philistines had dominion 
over all the south of the land of Israel — that 
is to say, over Dan and Judah and Simeon. 

Now this Manoah had no children ; and 
on a certain day the Angel of the Lord 
appeared to his wife, and said to her, Behold, 
thou shalt bear a son. Now therefore 
beware, I pray thee, and drink not wine nor 
any strong drink, and eat not any unclean 



THE STORY OF SAMSON. 



167 



Shing. And let no razor come upon the 
'head of the son whom thou shalt bear : for 
ihe shall be a Nazarite unto God ; and he 
shall begin to deliver Israel out of the hand 
of the Philistines-. 

The woman came and told her husband, 

aying, A man of God came to me, and his 

countenance was like the countenance of an 



thou didst send come again, and teach us 
what we shall do unto the child that shall 
be born. 

And God hearkened to the voice of 
Manoah ; and the Angel of God came again 
unto the woman, as she sat in the field ; but 
her husband was not with her. And the 
woman made haste, and ran, and showed the 




JEPHTHAH MEETING HIS DAUGHTER. 



Angel of God, very terrible ; but I asked him 
not whence he was, neither told he me his 
name : but he said unto me, Behold, thou 
shalt bear a son ; and now drink no wine 
nor strong drink, nor eat any unclean thing: 
for the child shall be a Nazarite to God to 
the day of his death. 

Then Manoah entreated the Lord, and 
said, O my God, let the man of G** 3 - «l»*«n 



thing to her husband, and said, Behold, the 
man hath appeared unto me, that came unto 
me the other day. 

Then Manoah arose, and went after his 
wife, and came unto the man, and said unto 
him, Art thou the man that spakest unto the 
woman ? And he said, I am. 

The Angel of the Lord said unto Manoah, 
Of all that I said unto the woman let her 



168 



THE STORY OF SAMSON. 



beware. She may not eat of anything that 
cometh of the vine, neither let her drink wine 
nor strong drink, nor eat any unclean thing : 
all that I commanded her let her observe. 

Manoah Offers a Kid. 

And Manoah said unto the Angel of the 
Lord, I pray thee, let us detain thee, till we 
shall have made ready a kid for thee. And 
the Angel of the Lord Said unto Manoah, 
Though thou detain me, yet will I not eat of 
thy bread; and if thou wilt offer a burnt- 
offering, thou must offer it unto the Lord. 
For Manoah knew not that he was an Angel 
of the Lord. 

And Manoah said, What is thy name, that 
when thy sayings come to pass we may do 
thee honor. The Angel of the Lord said 
unto him, Why askest thou thus after my 
name, seeing it is secret ? 

So Manoah took a kid with a meat-offering, 
and offered it upon a rock unto the Lord : 
and the Angel of the Lord did a wondrous 
thing; for it came to pass, when the flame 
went up toward heaven from the altar, that, 
as Manoah and his wife looked on, the Angel 
of the Lord ascended in the flame of the altar. 
And Manoah and his wife fell on their faces 
to the ground ; but the Angel of the Lord 
appeared to them no more. Then Manoah 
knew that he was an Angel of the Lord. 

And Manoah said to his wife, We shall 
surely die, because we have seen God. But 
his wife said unto him, If the Lord had been 
pleased to kill us, he would not have 
received a burnt-offering and a meat-offering 
at our hands ; neither would he have showed 
us all these things concerning the child that 
should be born. 

In due time the woman bare a son, cuid 
called his name Samson, which is by significa- 
tion "the sun." And the child grew, and 
the Lord blessed him ; and his Spirit came 



upon him at the camp ot Dan, that is between? 
Zorah and Eshtaol. 

Now there was on the plain below Zorah — 
for Zorah stands upon the hills — a certain 
village named Timnath. It was a village of 
the inheritance of Dan ; but the Philistines 
dwelt there at this time. Samson went down 
thither, and saw a woman of the daughters 
of the Philistines that pleased him. Then he 
came up to Zorah, and said to his father and 
his mother, I have seen a woman in Timnath. 
of the daughters of the Philistines ; now, 
therefore, get her for me to wife. 

Seeking a Wife. 

Then his father and his mother said to- 
him, Is "here never a woman among all the 
daughtt "; of thy brethren that are of the 
same tribe with thee, nor yet of the other 
tribes of Israel, that thou goest to take a wife 
of the uncircumcised Philistines ? 

Then Samson said to his father, Get her 
forme; for she pleaseth me well. But his- 
father and his mother knew not that the- 
thing was of the Lord, that their son might 
find occasion against the Philistines ; for at 
that time the Philistines had dominion over- 
Israel. 

Then went Samson down, and his father 
and his mother, to Timnath. But Samson 
parted from his company, going by the way 
of the vineyards. And as he went, behold 
a young lion roared against him. And the 
Spirit of the Lord came mightily upon him,, 
and he rent the lion as he would have rent a 
kid, and this though he had no weapon in 
his hand. But he told not his father and his 
mother what he had done. After this he 
went down and talked with the woman, and 
she pleased him well. 

When the days of betrothal were ended, 
he came again from Zorah with his father 
and his mother to take his wife. And as he 



THE STORY OF SAMSON. 



±Q$ 



went he turned aside to see the carcase of 
the lion ; and, behold, there was a swarm of 
bees and honey in the carcase of the lion. 
And he took thereof in his hands, and went 
on eating, and came again to his father and 
his mother, and he gave to them, and they 
did eat. But he told them not that he had 
taken the honey out of the carcase of a lion. 



garments of linen, and thirty upper garments. 
But if ye cannot find it out, ye shall give me 
thirty garments of linen, and thirty upper 



garments. 



They said unto him, Put forth thy riddle, 
that we may hear it. He said, Out of the 
eater came forth meat, and our, of the strong 
came forth sweetness. 




SAMSON SLAYING THE LION. 



When he had come to the woman's house, 
he made a feast for his friends and neighbors, 
for so used a bridegroom to do ; and there 
were thirty of the Philistines that came to be 
his companions. 

On the first day of the feast Samson said 
to them, I will now put forth a riddle to you : 
if ye can find out the answer within the seven 
days of the feast, I will give you thirty under 



For three days they sought to expound 
the riddle, and could not. On the fourth 
day, which was the seventh day of the week, 
they said to Samson's wife, Entice thy hus- 
band, that he tell thee the riddle, lest we 
burn thee and thy father's house with fire: 
have ye invited us to this r ast to rob us ot 
our goods ? 

Then Samson's wife wept before him, and 1 



i70 



THE STORY OF SAMSON. 



said, Thou dost but hate me, and not love 
me ; for thou hast put forth a riddle to the 
children of my people, and hast not told it to 
me. He said unto her, I have not told it to 
my father and my mother, and shall I tell it 
to thee ? 

But she wept before him so long as the feast 
continued; and it came to pass on the seventh 
day that he told her, because she was urgent 
with him. And she told the riddle to the 
children of her people. 

So the men of the city, that were his com- 
panions in the feast, said to him on the 
seventh day, before the sun went down, What 
is sweeter than honey ? And what is stronger 
than a lion ? But he said, If ye had not 
ploughed with my heifer, ye had not foi ,r >d 
out my riddle. 

His 'Wife Given to Another. 

And he went down to Ashkelon, which 
was one of the five cities of the Philistines, 
and there slew thirty men, and took their 
spoil, and gave the garments to them that 
had expounded the riddle. 

And his anger was kindled against his 
wife, and he went back to his father's house. 
Then was his wife given to the chief of the 
thirty companions, a man whom he had used 
as his friend. 

A little while after, when it was now wheat 
harvest, Samson came down to see his wife, 
bringing with him a kid for a gift. Her 
father said, I thought that thou hadst utterly 
hated her; therefore I gave her to thy com- 
panion. But her younger sister is fairer than 
she; take her to wife, I pray thee, instead of 
her. When Samson knew that he had been 
robbed of his wife, he said, Now, though I 
do these Philistines an injury, yet shall I be 
more blameless than they. 

Then he went and caught three hundred 
jackals, and tied them two and two together, 



tail to tail, and put firebrands i;: the midst, 
between the tails ; and when he nad set the 
brands on fire, he let them go into the stand- 
ing corn of the Philistines, and burnt up the 
standing corn, and that which had been cut, 
and stood in sheaves, and the vineyards alsq 
and the olives. 

Death by Fire. 

Then the Philistines said, Who hath done 
this ? The men of the place answered, Sam- 
son, the son-in-law of the man of Timnath, 
because his wife hath been given to another. 
Then the Philistines came up to Timnath and 
burnt the man's house with fire, and the man 
and his daughter in it. Samson said, I will 
be avenged of you for this, and after that I 
I will cease. 

Then he went out against them, and with 
the jawbone of an ass smote them hip and 
thigh with a great slaughter. When he had 
done this, he went and hid himself in a caverr. 
that there was in the hill of Etam, whici 
belonged unto Judah. Then the Philistine, 
went up, and pitched their camp in the land 
of Judah. And the men of Judah said, Why 
are ye come up against us? They answered, 
To bind Samson are we come up, to do to 
him as he hath done to us. 

Then three thousand men of Judah went 
to the cavern that was in the rock Etam, and 
said to Samson, Knowest thou not that the 
Philistines are rulers over us ? What is this 
that thou hast done unto us ? He said unto 
them, As they did unto me, so have I done 
unto them. 

Then they said unto him, >Ve are come 
down to bind thee, that we may deliver thee 
into the hand of the Philistines. Samscn 
said unto them, Swear that ye will not fall 
upon me yourselves. For he would not 
willingly lift up his hand against the men of 
his own people. They spoke unto him, 



THE STORY OF SAMSON. 



171 



saying, No ; but we will bind thee fast, and 
deliver .hee into the hand of the Philistines ; 
■but su, :ly we will not kill thee. 

He Breaks the Cords. 

So they bound him with two new cords, 
and carried him up from the cave in the 
rock, and brought him, bound as he was, to 
the place where the Philistines were en- 
camped. 

When, the Philistines saw him, they 
shouted against him in their rage ; and the 
Spirit of the Lord came mightly upon him; 
and the two new cords that were upon him 
became as flax that hath been burnt with 
fire, and his bands were loosed from off his 
hands. 

And he found the new jawbone of an ass, 
and put forth his hand and took it, and slew 
therewith a thousand men. And he said, 
With the jawbone of an ass, heaps upon 
heaps, With the jawbone of an ass have I 
slain a thousand men. 

After he had wrought this great slaughter 
he was sore athirst, and called unto the Lord, 
and said, Thou hast granted to Thy servant 
to work this great deliverance ; and now 
shall I die for thirst, and fall into the hand 
of the uncircumcised? 

As he looked, he saw a spring of water 
that came from a hollow in the rock, and 
when he had drunk, his spirit came again, 
and he revived. Wherefore he called the 
name of that spring " En-hakkore," which is 
by interpretation, " the fountain of him that 
calleth." After this Samson judged Israel 
twenty years. 

At the end of twenty years Samson ,oved 
a woman of Gaza, which is one of the five 
cities. And when he went to visit her, it 
was told the men of Gaza, saying, Samson is 
come hither. Then they made fast all the 
gates of the city, and laid wait for him all 



night, saying, In the morning, when it is 
day, we shall kill him. 

And Samson lay till midnight; and at 
midnight he arose, and, coming to one of 
the gates of the city, took up the two posts, 
and the folding-doors that were upon them„ 
and the bar that joined them together, and 
put them on his shoulders, and carried them 
to the hills that were between Gaza and 
Hebron. 

Story of Delilah. 

After this he loved a woman that dwelt in 
the valley of Sorek, whose name was Delilah. 
The lords of the five cities of the Philistines 
came to her and said unto her, Entice him, 
and see wherein his great strength lieth, and 
by what means we may prevail against him, 
that we may bind him to afflict him ; and we 
will give thee, every one of us, eleven hundred 
pieces of silver. 

Delilah said to Samson, Tell me, I pray 
thee, wherein thy great strength lieth, and 
how thou mightest be bound. Samson said, 
If they bind me with seven green osiers 
which have not been dried, then shall I be 
weak, and be as another man. 

Then the lords of the Philistines brought 
to her seven green osiers that had never been 
dried, and she bound him with them. Now 
there were men lying in wait, in the very 
chamber with her ; so when she bound him, 
she said, The Philistines be upon thee, 
Samson ! And he brake the osiers as a 
thread of tow is broken when it toucheth the 
fire. So the secret of his strength was not 
known. 

After awhile Delilah said to Samson, 
Behold, thou hast mocked me, and told me 
lies : now tell me, I pray thee, wherewith 
thou mightest in truth be bound. And he 
said unto her, If they bind me fast with new 
ropes that never before have been used, then 



172 



THE STORY OF SAMSON. 



shall I be weak, and be as another man. 
Delilah, therefore, took new ropes and 
bound him therewith, and said unto him, 
The Philistines be upon thee, Samson ! And 
there were, as before, men that laid wait in 
the chamber. Then Samson brake the new 
ropes off his arms as if they had been a thread. 
Yet again Delilah said to Samson, Hitherto 



and fastened them with the pin to the wall* 
Then she said unto him, The Philistines be 
upon thee, Samson ! And he awaked out o( 
his sleep, and went away with the web into 
which his hair was woven, and the pin, and 
the beam itself. 

Once again she said to him, How cansr 
thou say I love thee, when thy heart is not 




SAMSON CAUGHT AND BOUND BY HIS FOES. 



thou hast mocked me, and told me lies ; tell 
me wherewith thou mightest be bound. He 
said unto her, Thou canst do it if thou 
weavest the seven locks of my hair into the 
web of thy loom, and fastenest them with 
the pin to the wall. For his hair was long 
and hung down in seven locks. 

So Delilah wove the locks into the web, 



with me ? Thou hast mocked me these three ? 
times, and hast not told me wherein thy great 
strength lieth. 

And when she pressed him daily with bei 
words, and urged him so that his soul was 
vexed unto death, he told her all his heart,, 
and said, There hath not come a razor on- 
my head ; for I have been a Nazarite unt*"* 



THE STORY OF SAMSON. 



173 



'God : if I be shaven, then will my strength 
-go from me, and I shall become weak, and 
be like any other man. 

And when Delilah saw- that he had told 
her all his heart, she sent and called the lords 
of the Philistines, saying, Come up again yet 
this once, for he hath showed me all his heart. 

Then the lords of the Philistines came up 
and brought their money in their hand. And 
Delilah made Samson to sleep with his head 
upon her knees, and as he slept she caused 
a man to cut off the seven locks of his head. 
So she robbed him of his strength. Then 
she said, The Philistines be upon thee, Sam- 
son! And he woke out of his sleep, and 
said, I will go as before, and shake myself. 
For he knew not that the Lord had departed 
from him. But the Philistines took him, and 
put out hi.i eyes, and brought him down to 
Gaza, and bound him with fetters of brass, 
.and made him grind at the mill in the prison- 
house. Howbeit the hair of his head began 
to grow again after it had been shaven. 

The Death of Samson. 

Then the lords of the Philistines gathered 
themselves together to offer a great sacrifice 
unto Dagon their god, and to reioice, for 
they said, Our god hath delivered Samson 
our enemy into our hand. 

And Samson was brought out to the peo- 
ple, and when they saw him they praised 
their god, for they said. Our god hath deliv- 
ered into our hands our enemy, and the 
destroyer of our country, which slew many 
of us. And when they had feasted and their 



hearts were merry, they said, Call for Samson, 
that he may make us sport. And he made 
them sport, for they jeered at him, and buf- 
feted him, and he could not resist; and they 
set him between the pillars, for all to see. 

Then Samson said unto the lad that led 
him by the hand, Suffer me to feel the pillars 
whereupon the house standeth, that I may 
lean upon them. Now the house was full 
of men and women; and all the lords of the 
Philistines were there ; and besides them that 
were in the house, there were upon the roof 
about three thousand men and women that 
beheld while Samson made sport. 

And Samson called unto the Lord, and 
said, O Lord God, remember me, I pray 
thee, and strengthen me, I pray thee, only 
tnis once more, that I may be avenged of the 
Philistines for my two eyes that they have 
put out 

And oamson took hold of the two middle 
pillars upon which the house stood, and 
upon which it was supported, of the one 
with his right hand and of the other with 
his left; and Samson said, Let me die with 
the Philistines. And he bowed himself with 
all his might, and the house fell upon the 
lords and upon all the people that were 
therein. So the dead whom Samson slew 
at his death were more than they whom he 
slew in his life. 

Then his kinsmen and all the house of his 
father came down, and took him, and 
brought him up, and buried him betweeo 
Zorah and Eshtaol in the sepulchre of 
Manoah his father. 



CHAPTER XIII. 



B. C. 1312. 

A, Famine at Bethlehem — Naomi Returns from Moab — Ruth Cleaves to her Mother- 
in-law — Gleaners in the Harvest Field — Ruth at the Feet of Boaz— — The Shoe 
Given to a Neighbor — Ruth Becomes the Wife of Boaz. 




URING the time of the Judges, 
when Eli was high-priest, 
there was a famine in the land. 
And a certain man of Bethle- 
hem in Judah went to stay a 
while in the land of Moab, he 
and his wife and his sons. The 
name of the man was Elimelech, and the 
name of his wife Naomi. And they came 
into the country of Moab and sojourned 
there. And Elimelech died, and his two 
sons took to themselves wives of the women 
•of Moab ; the name of the one was Orpah, 
and the name of the other Ruth. 

And after ten years the sons died, and 
Naomi was bereaved both of her husband 
and sons. Then she arose with her daugh- 
ters-in-law to return to her own country, for 
she had heard that God had looked upon 
his people and given them bread. And 
Naomi said to her daughters-in-law, Go, 
return each to her mother's house; the Lord 
deal kindly with you, as ye have dealt kindly 
with the dead, The Lord grant that each of 
you may find rest in the house of her hus- 
band. Then she kissed them, and they lifted 
up their voice and wept, and said to her, 
Surely we will return with thee to thy 
people. But Naomi answered, Return home, 
my daughters. For I cannot help you, for 
the Lord hath dealt hardly with me. And 
they wept again, and Orpah departed, after 
174 



she had kissed her mother-in-law, but Rutb 
clave to her. Then Naomi said tc her, Be- 
hold, thy sister-in-law hath gone back to hen 
people and to her gods; do thou go after 
her. 

But Ruth said, Entreat me not to leave 
thee, nor to return from following after thee ;. 
for whither thou goest I will go, and where 
thou lodgest I will lodge; thy people shall 
be my people, and thy God my God; where 
thou diest I will die, and there will I be 
buried. The Lord do so to me, and more 
also, if aught but death part thee and me. 

They Arrive at Bethlehem. 

And when Naomi saw that Ruth was 
steadfast ii: her purpose, she sought no more 
to persuade her. So these two went on till 
they came to Bethlehem. And when they 
came, all Bethlehem was greatly moved, for 
they asked, Can this be Naomi? She said 
to them, Call me not Naomi, but call me 
Mara, for the Lord hath dealt very bitterly 
with me. He sent me forth full, and he 
hath brought me back again empty. Now 
the time when Naomi and Ruth came tc 
Bethlehem was at the beginning of barley 
harvest. 

There was in Bethlehem a certain mar 
that was a kinsman of Elimelech. His name 
was Boaz, and he was very rich. Ruth said 
to her mother-in-law, Let me now go to tht 



IP ^ ^ -= ai 



or 



Hfilr , ] I 




RUTH AND NAOMI. 



175 



176 



THE STORY OF RUTH. 



field and glean ears of corn after any one 
in whose sight I may find favor. And 
Naomi said to her, Go, my daughter. So 
she went and gleaned in the field, after the 
reapers ; and her hap was to light on that 
portion of the field which belonged to the 
man Boaz. And behold Boaz came from 
Bethlehem, and said to his reapers, The 
Lord be with you ! and they answered him, 
The Lord bless thee ! 

Then Boaz said to the servant that was 
over the reapers, Whose damsel is this ? The 
man said, This is the Moabitish damsel that 
came back with Naomi out of the land of 
Moab. She said to me, Let me glean after 
the reapers. So she came, and hath 
continued from the morning until now, and 
hath scarcely rested at all. Then Boaz said 
to her, Go not to glean in another field ; 
abide here, keeping close to my maidens. 
None shall harm thee. And when thou art 
thirsty, go to the vessels, and drink of that 
which the men have drawn. 

Ruth Finds a Friend. 

When she heard this, she fell on her face 
before him on the ground, and said, Why 
dost thou take notice of me, seeing that I am 
but a stranger ? Boaz answered, I have 
heard all that thou hast done to thy mother- 
in-law, and how that thou hast left thy father 
and thy mother, and hast come to a people 
which before thou knewest not. The Lord, 
under whose wings thou art come to seek 
refuge, recompense thee for it ! 

And when the reapers rested for their 
meal, Boaz said to her, Come hither, and eat 
of the bread, and dip thy morsel in the vine- 
gar. So she sat beside the reapers, and 
Boaz reached to her grain that had been 
roasted in the fire, and she ate till she was 
satisfied; but there remained something over 
.from her portion. And when she rose up to 



glean again, Boaz said to his men, Let ner 
glean even among the sheaves, and do not 
trouble her. Let fall also some handfuls for 
her, that she may glean them. So Ruth 
gleaned in the field all the day; and wnen 
she had beat out all that was gleaned, she 
found that it was an ephah, or about twenty- 
eight quarts, of barley. This she took into 
the city to her mother-in-law. Also she 
gave her what had been left over when she 
ate bread. 

Naomi said to her, Where hast thou 
gleaned to-day? Blessed be he that took 
notice of thee. Ruth answered, The man 
in whose field I gleaned is Boaz. Then 
Naomi said, Blessed be the Lord, who has 
not ceased from his kindness both to the 
living and the dead. For this Boaz is one 
of our next kinsman. 

Ruth's New Home. 

Now it was the law among the Jews that 
if a man died without children, his nearest 
kinsman should buy his inheritance and 
take his widow to wife, so that the name 
of the dead might not perish out of Israel. 
Naomi knew that Boaz was near of kin to 
Elimelech. Whether there was any one 
nearer she knew not. Ruth said to her 
mother-in-law, The man said to me that I 
should keep by his men till they had ended 
his harvest. Naomi answered, It is well ; 
do so, keep with his maidens, and go not 
into any other field. 

So Ruth kept by the maidens of Boaz till 
both the barley-harvest and the wheat-har- 
vest were ended. Afterwards Naomi said to 
Ruth, My daughter, I must see that you find 
a home. To-night Boaz winnows barley in 
the threshing-floor. Wash thyself, therefore, 
and anoint thyself, and put on thy best rai- 
ment, but take care that the man see thee 
not until he shall have done eating- and 



THE STORY OF RUTH. 



17? 



drinking. But when he lieth down, mark 
the place where he shall lie, and go in, and 
uncover his feet, and lay thee down ; and he 
will tell thee what thou shalt do. And Ruth 
said to her mother-in-law, All that thou 
tellest me I will do. 

When Boaz had eaten and drunk and his 
heart was merry, he went to lie down at the 
end of the heap of corn. And Ruth came 



ter. This is well done of thee that thou 
hast come to me and to none other for help. 
Fear not, I will do all that thou requirest; 
for all the city doth know that thou art a 
virtuous woman. And now it is true that I 
am thy near kinsman, but there is one that 
is nearer than I. Tarry here this night; and 
in the morning, if he will perform the part 
of a kinsman, well; but if he will not, then 




RUTH GLEANING IN THE FIELDS OF BOAZ. 



softly, and lay down at his feet under the 
covering that was over him. And it came 
to pass at midnight that the man was afraid, 
and turned himself; and behold a woman 
iay at his feet. He said, Who art thou? 
She answered, I am Ruth thine handmaid. 
Spread now thy skirt over me, for thou art a 
near kinsman. 

Blessed be thou of the Lord, my daugh- 
12 



Lie 



will I perform it, as the Lord liveth. 
down till the morning. 

So she lay down, and in the morning, 
before it was light, so that one could not see 
the other, she rose up. Then he said, Bring 
thy veil and hold it. And when she held it, 
he measured into it six measures of barley, 
that she might take them to her home. And 
she told Naomi all that the man had done. 



178 



THE STORY OF RUTH. 



and how he had said, Go not empty to thy 
mother-in-law. Then said Naomi, Sit still, 
my daughter, till thou shalt know how the 
matter will end. The man will not be at 
rest until he have finished the thing, and that 
vhis very day. 

In the morning Boaz went to the gate ; for 
there the men of the city were wont to 
assemble for counsel and converse. And 
when the kinsman of whom Boaz had 
spoken to Ruth came by, Boaz called to 
him, Ho, thou! turn aside, and sit down here. 

So they sat down. And Boaz said unto 
the kinsman, Naomi, that has come back 
from the land of Moab, selleth a portion of 
land that belongeth to Elimelech that was 
her husband. If thou wilt redeem it, redeem 
it; but if thou wilt not, then tell me, that I 
may know. For thou art nearest to the 
dead, and I am next after thee, and there is 
none beside. 

A Singular Custom. 

The man said, I will redeem it. Then 
Boaz said, When thou buyest the land of 
Naomi, thou must buy it also of Ruth the 
Moabitess, for she is the widow of Elime- 
lech's son. And her must thou take to wife, 
that the name of the dead may be preserved 
in his inheritance. The kinsman said, This 
I cannot do, lest I mar my own inheritance. 
I cannot redeem it: redeem it thyself. 

Now the custom in Israel was that in a 
matter of redeeming or exchanging, a man 
took off his shoe and gave it to his neighbor, 



as a token that he gave over to him the 
right that was his own in law. Therefore 
the kinsman drew off his shoe, and gave it 
to Boaz, saying, Take the right to redeem 
the inheritance of Elimelech and his son. 

And Boaz said to the elders and unto all 
the people, Ye are witnesses this day, that I 
have bought this day all that was Elimelech's, 
and his sons', and, moreover, Ruth the 
Moabitess, that was the wife of one, have I 
taken to be my wife, that I may raise up the 
name of the dead in his inheritance. Be ye 
therefore witnesses of this. 

The elders and the people answered, We 
are witnesses. The Lord make the woman 
that is come into thy house like Rachael and 
like Leah, which two did build the house ol 
Israel; and do thou worthily in Ephratah, 
and be famous in Bethlehem. 

And Ruth had a son. And the women 
said, to Naomi, Blessed be the Lord, who 
hath not left thee without a kinsman, to 
preserve the name of thy husband and thy 
sons in Israel. For this child shall be unto 
thee a restorer of thy life, and a nourisher ol 
thy old age. For thy daughter-in-law, who 
loveth thee, and who is better to thee than 
seven sons, hath borne him. 

And Naomi took the child, and laid it in 
her bosom, and became nurse unto it. And 
the women, her neighbors, gave the child a 
name, saying, There is a son born to Naomi, 
and they called him Obed, which is by inter- 
pretation "serving." This Obed was the 
father of Jesse, the fat^r of David 




THE HARVEST TIME. 



179 




RIZPAH DEFENDING THE BODIES OF HER SONS 



CHAPTER XIV. 



B. C. 1151. 

The Story of Samuel—Hannah's Prayer — The Boy Hears a Voice Calling Him- 
Sudden Death of Eli — Trouble with the Philistines — The Ark Carried Away — 
A Great Victory — Samuel Sets up a Stone — The Israelites Want a King. 




'P IN Ramah, which is in the 
hill-country of Ephraim, 
there dwelt a certain man 
of the tribe of Levi, 
Elkanah by name. He had 
two wives ; the name of the 
one was Hannah, and the 
name of the other Peninnah ; 
and Peninnah had children, but Hannah had 
none. 

This man went up once every year to 
worship and to sacrifice to the Lord of 
Hosts at the tabernacle in Shiloh. (In those 
days Hophni and Phinehas, the sons of Eli, 
performed the office of high priest, for Eli 
their father was very old.) And when he 
had sacrificed, he gave portions to Peninnah 
his wife, and to her sons and daughters; but 
to Hannah he gave a double portion, for he 
loved her, though she was childless. Now 
Peninnah was wont to provoke Hannah 
sorely, and to make her to fret, because she 
had no children. This she did year by year; 
as often as they went up to the house of the 
Lord, so often she provoked her; therefore 
she wept and could not eat. But Elkanah 
her husband said to her, Hannah, why 
weepest thou? Why eatest thou not? And 
why is thy heart grieved? Am not I better 
to thee than ten sons? 

Now, in a certain year when they had 
sacrificed and had sat down to eat and drink, 
Hannah rose up quickly from the table, and 



went to the tabernacle. And Eli the high 
priest sat upon his throne, by the door of the 
inner court of the tabernacle. 

And Hannah had great bitterness of soul, 
and prayed unto the Lord, and wept sore. 
And she vowed a vow and said. O Lord oS 
Hosts, if thou wilt indeed look on the afflic- 
tion of thine handmaid, and remember me, 
and not forget thine handmaid, but wilt give 
unto thine handmaid a man child, then wil' 
I give him unto the Lord all the days of his 
life, and there shall no razor come upon his 
head. 

And it came to pass, as she continued 
praying before the Lord, that Eli marked 
how her mouth moved, for Hannah spoke 
only in her heart; her lips moved, but her 
voice was not heard: therefore Eli thought 
she had been drunken. And he said, How 
long wilt thou be druken? Put away thy 
wine from thee. 

Eli's Good Wish. 

Hannah said, No, my lord, I am a woman 
of a sorrowful spirit: I have drunk neither 
wine nor strong drink, but have poured out 
my soul before the Lord. Count not thy 
daughter for a wicked woman ; for out of the 
abundance of my sorrowful thought have I 
spoken. 

Then Eli answered and said, Go in peace, 
and the God of Israel grant thee thy petition 
that thou hast asked of him. And Hannah 

183 



182 



THE STORY OF SAMUEL. 



said, Let thine handmaid find grace in thy 
sight. And she went her way, and returned 
to her husband, where he sat at meat with 
Peninnah and his children, and did eat, and 
was no more sorrowful. 

The next day they rose up early in the 
norning, and worshipped the Lord; and 
afterwards they returned to Ramah. In 



appear before the Lord, and abide in his 
house all the days of his life. Elkanah her 
husband said to her, Do what seemeth good 
to thee; tarry till thou shalt have weaned 
him; only the Lord perform his promise. 
So Hannah abode at home till she had 
weaned her son Samuel. 

After she had weaned him she took him 




THE YOUNG SAMUEL BROUGHT TO ELI. 



due time Hainah bare a son, and she called 
Ms name Samuel, for she said, I have asked 
him of the Lord. The word means that God 
heard her prayer. 

When the time came for Elkanah and his 
family to go up, after their custom, to Shiloh, 
Hannah went not up with them, for she said, 
I will not go up till the child be weaned; 
And then wil 1 * I bring him, that he may 



up with her to Shiloh, to the tabernacle 
She took at the same time a bullock three 
years old, and an ephah of flour for a burnt- 
offering, and a bottle of wine. And the) 
slew the bullock, and brought the child to 
Eli. And Hannah said, Oh, my lord, as thy 
soul liveth, my lord, I am the woman th t 
stood here near to thee, when thou wast 
sitting, as now, upon thy throne, and prayed 



THE STORY OF SAMUEL. 



183 



unto the Lord. For this child I prayed; 
and the Lord hath given me my petition 
which I asked of him. Therefore also I 
have lent him to the Lord; as long as he 
liveth he shall be lent to the Lord. 

The Boy's Coat. 

And Samuel ministered before the Lord, 
oeing a child; and he was girded with an 
ephod made of white linen, as though he 
were a priest. His mother also made him a 
coat; every year she made him a coat, and 
brought it to him when she came up with 
her husband to offer the yearly sacrifice. 
And the child grew, and was in favor both 
with the Lord and also with men. 

Now the sons of Eli were wicked men; 
they knew not the Lord, and paid no heed 
to his law. 

As to the peace-offerings, the command- 
ment of the law was this, that the breast and 
the right shoulder should be the priest's, but 
that all the fat should be first burnt. But 
the custom of the sons of Eli was that, when 
the flesh was in seething, their servant came, 
with a flesh-hook of three teeth in his hand, 
and struck it into the pan, or caldron, or pot; 
all that the flesh-hook brought up the priest 
kept for himself. So they did to all the 
Israelites that came to Shiloh to do sacrifice. 

Also, before he that sacrificed had burnt 
the fat, the priest's servant came and said to 
him, Give flesh to roast for the priest; for he 
will not have sodden flesh, but raw. And if 
any man said, Suffer them to burn the fat 
immediately, and then take as much as thy 
soul desireth; the servant would answer him, 
Nay ; but thou shalt give it me now : and if 
not, I will take it by force. 

Wherefore the sin of the young men was 
very great before the Lord ; for men abhorred 
the offering of the Lord. 

And when Eli their father heard of these 



things and of other wickedness that they did, 
he said unto them, Why do ye such things ? 
For I hear evil words of you from all the 
people. Nay, my sons ; it is no good report 
that I hear of you : ye make the Lord's 
people to transgress. If one man sin against 
another, the judge shall lay a penalty on 
him, and he shall be free ; but if a man sin 
against the Lord, who shall entreat for him ? 
Thus did Eli speak unto his sons, but they 
hearkened not unto him. 

What the Prophet Said. 

After this there came a man of God, a 
prophet, to Eli, and said, Thus saith the Lord, 
Did I not plainly appear unto the house of 
Aaron thy father, when they were in Egypt 
in Pharaoh's house ? And did I not choose 
him out of all the tribes of Israel to be my 
priest, to offer upon mine altar, to burn 
incense, to wear an ephod before me ? And 
did I not give unto the house of thy father 
all the offerings made by fire of the children 
of Israel ? Wherefore kick ye at my sacrifice 
and at mine offering, which I have com- 
manded in my habitation ; and honorest thy 
sons above me, to make yourselves fat with 
the chiefest of all the offerings of Israel my 
people ? Wherefore the Lord God of Israel 
saith, I said indeed that thy house, and the 
house of thy father, should walk before me 
for ever: but now the Lord saith, Be this far 
from me ; for them that honor me I will 
honor, and they that despise me shall be 
lightly esteemed. Behold, the days come 
when I will cut off thy strength, and the 
strength of thine house, that there shall not 
be an old man in thine house. And thou 
shalt see a rival in my habitation, in all the 
wealth which I shall give Israel. 

And the man of thine house, whom I shall 
not cut off from thy altar, shall live to con- 
sume thine eyes, and to grieve thine heart r 




HANNAH VISITING SAMUEL. 



184 



THE STORY OF SAMUEL. 



185 



and all the increase of thine house shall die 
in the flower of their age. And this shall be 
a sign unto thee, namely the thing that shall 
come on thy two sons, Hophni and Phineas; 
in one day they shall die, both of them. 
And I will raise up a faithful priest, who 
shall do according to that which is in mine 
heart, and in my mind : and I will build him 
a sure house ; and he shall walk before mine 
anointed for ever. And it shall come to 
pass that every one that is left in thine house 
shall come and crouch to him for a piece of 
silver and a morsel of bread, and shall say, 
Put me, I pray thee, into one of the priests' 
offices, that I may eat a piece of bread. 

Yet once again did the Lord denounce 
against the sons of Eli the evil that was to 
come upon them. It was the office of 
Samuel to open the doors of the tabernacle 
in the morning and to shut them at night ; 
also to light the seven-branched lamp that 
stood in the Holy Place when the darkness 
came, and to extinguish it when it was light, 
and to trim it, and feed it with fresh oil ; and 
he slept in a chamber hard by the chamber 
of Eli the priest. 

The Lord Calls Samuel. 

Now it happened when he was twelve 
years old that on a certain night, before it 
was dawn, for the lamp was yet burning in 
the tabernacle, that the Lord called Samuel 
as he slept, and Samuel answered, Here am 
I. And the lad ran to Eli ; for Eli was an 
old man, and his eyes were dim, so that he 
could not see, and if he needed anything he 
was wont to call for Samuel. And Samuel 
said to Eli, Here am I ; for thou calledst 
me. But Eli ;said, I called not ; lie down 
again. And he went and lay down. 

The Lord called a second time, Samuel ! 
And Samuel arose and went to Eli, and 
said, Here am I ; for thou didst call me. 



And he answered, I called not, my son ; lie 
down again. 

Now the Lord had never before spoken to 
Samuel. The Lord called Samuel again. 
And he arose and went to Eli, and said, 
Here am I ; for thou didst call me. 

Then Eli perceived that the Lord had 
called the child ; therefore he said unto him, 
Go, lie down : and it shall be, if he call 
thee again, that thou shalt say, Speak, Lord ; 
for thy servant heareth. So Samuel went 
and lay down in his place. 

Curiosity of Eli. 

And the Lord came and called as before,, 
Samuel! Samuel! And Samuel felt the 
presence of the Lord, and answered, Speak ; 
for thy servant heareth. 

And the Lord said to Samuel : Behold, 11 
will do a thing in Israel, tne which whoso- 
ever heareth both his ears shall tingle. In 
that day I will put over against Eli all that 
I have spoken concerning his house. When 
I begin, I will also make an end. For I 
have told him that I will judge his house for 
ever for the inquity that he knoweth ; because 
his sons brought a curse upon themselves, 
and he restrained them not. And therefore 
have I sworn unto the house of Eli that the 
iniquity of Eli's house shall not be purged 
with sacrifice nor offering- forever. 

And Samuel lay until the morning, when 
he opened the doors of the tabernacle. And 
he feared to show Eli the vision. Then Eli 
called him, and said, Samuel, my son!' 
Samuel answered, Here am I. 

Then said Eli, What is the thing that the 
Lord hath said unto thee ? I pray thee hide 
it not from me : God do so to thee, and more 
also, if thou hide from me any of the things 
which he said unto thee. 

Then Samuel told him all the words that 
he had heard. He hid nothing- from him 



186 



THE STORY OF SAMUEL. 



And Eli said, It is the Lord ; let him do what 
seemeth him good. 

And Samuel grew, and the Lord was with 
him, and did let none of his words fall to the 
ground. And all Israel, from Dan even to 
Beersheba, knew that he was established to 
be a prophet of the Lord ; for the Lord 



and Shen, in the place which was afterwards 
called Eben-ezer, and the Philistines pitched 
in Aphek. 

The Philistines put themselves in array 
against Israel, and when the battle was 
joined, Israel was smitten before the Philis- 
tines ; and the Philistines slew of them four 




THE CALL OF SAMUEL. 



appeared again in Shiloh, speaking to Israel 
by the word of Samuel. 

Now it happened not long after these 
things that the children of Israel rebelled 
against the Philistines, who had oppressed 
them for twenty years and more, and went 
ort to fight against them. The children of 
Isiael pitched their camp between Mizpeh 



thousand men, who fell in the open country 
where the battle was fought. 

When they that had escaped from the 
battle came back into the camp, the elders 
of the people held a council ; and they said 
among themselves, Wherefore hath the Lord 
smitten us to-day before the Philistines ? Let 
us fetch the ark of the covenant of the Lord 



THE STORY OF SAMUEL. 



18T 



<rom the tabernacle at Shiloh, that it may 
save us out of the hand of our enemies. 

So the people sent to Shiloh, that they 
might bring from thence the ark of the 
covenant of the Lord, even the Lord who 
dwelleth between the Cherubim. And the 
next day the ark was brought into the camp, 
and the two priests Hophni and Phineas came 
with it. And when the ark of the covenant 
came into the camp, all Israel shouted with 
a great shout, so that the eatth rang again. 

A Startling Noise. 

And when the Philistines heard the noise 
of the shout they said, What meaneth the 
noise of this great shout in the camp of the 
Hebrews ? 

And when they understood that the ark 
of the Lord had come into the camp they 
were afraid, for they said, God is come into 
the camp. And they said, Woe unto us! for 
there hath not been such a thing heretofore. 
Woe unto us ! who shall deliver us out of 
the hands of these mighty Gods ? These are 
the Gods who smote the Egyptians with 
utter destruction by the Red Sea. Be strong, 
and quit yourselves like men, O ye Philistines, 
that ye be not servants to the Hebrews, as 
they have been unto you : quit yourselves 
like men, and fight. 

And the Philistines fought, and Israel was 
smitten, and they fled every man to his tent ; 
and the slaughter was very great ; for there 
fell of Israel thirty thousand footmen. And 
the ark of God was taken ; and the two sons 
of Eli, Hophni and Phinehas, were slain. 

And there ran a man of Benjamin out of 
the army, and came to Shiloh that same day, 
with his clothes rent, and with dust on his 
head. And when he came, lo ! Eli, the 
high priest, sat upon his throne by the gate 
of the tabernacle watching the road ; for his 
heart trembled for the ark of God. 



And when the man came into the city, and 
told the news of that which had happened, 
all the city cried out. 

And when Eli heard the noise of the 
crying, he said, What meaneth the noise of 
this tumult? And the man came hastily to 
him where he sat, and told him. 

Now Eli was ninety and eight years old, 
and he was blind. And the man said unto 
Eli, I fled to-day out of the army. EH said 
to him, What hath happened there, my son ? 

The messenger answered, and said, Israel 
fled before the Philistines, and there hath 
been also a great slaughter among the people, 
and thy two sons also, Hophni and Phinehas, 
are dead, and the ark of God is taken. 

And it came to pass, when the messenger 
made mention of the ark of God, that Eli 
fell from off his throne backward by the side 
of the door of the tabernacle, and his neck 
brake, and he died ; for he was an old man, 
and heavy: and he had judged Israel forty 
years. And the Philistines came up against 
Shiloh, and smote it and all the people with 
the edge of the sword. 

What Happened to the Ark. 

The Philistines took the ark of God, and 
brought it from the pLce of the battle to 
Ashdod. And when they had brought it to 
Ashdod, they took it into the house of 
Dagon, and set it by the image of Dagon. 

When the men of Ashdod arose early the 
next morning, behold, Dagon was fallen on 
his face to the earth before the ark of the 
Lord. And they took Dagon, and set him 
up in his place again. 

On the next day, when they came early 
into the temple, behold, Dagon was fallen on 
his face to the ground before the ark of the 
Lord ; and his head, and both his hands, 
were broken off, and lay upon the threshold ; 
only the body was left. 



188 



THE STORY OF SAMUEL. 



Because of this, it became the custom that 
neither the priests of Dagon, nor any that 
came into Dagon's house, should tread on 
the threshold of his house in Ashdod. 

But the hand of the Lord was heavy upon 
the men of Ashdod, and smote them with a 
sore disease. When the men of Ashdod 
saw that this was so, they said, The ark of 
the God of Israel shall not abide with us; for 
his hand is sore upon us, and upon Dagon 
our god. They sent therefore to the five 
lords of the Philistines, and said, What shall 
we do with the ark of the God of Israel? 
And the lords of the Philistines answered, 
Let the ark of the God of Israel be carried 
unto Gath. 

So they carried the ark to Gath. And the 
men of Gath suffered as the men of Ashdod 
had done; and yet more grievously. 

A Terrible Destruction. 

Therefore they sent the ark to Ekron. 
And as the ark of God came to Ekron, the 
men of Ekron cried out, saying, They have 
brought the ark of the God of Israel to us, 
to slay us and our people. 

So they sent to the lords of the Philistines, 
and said, Send away the ark of the God of 
Israel, and let it go again to its own place, 
that it slay us not, and our people. For 
there was a great destruction throughout all 
the city. The hand of God was very heavy 
there. They that died not were smitten with 
disease; and the cry of the city went up to 
heaven. 

The ark of the Lord was in the country 
of the Philistines for seven months. And 
the Philistines inquired of their priests and 
diviners, saying, What shall we do with the 
ark of the Lord ? Tell us wherewith we 
shall send it to its place? 

And the priests and the diviners answered, 
If ye send away the ark of the God of Israel, 



send it not without a gift ; rather return to 
the God of Israel a trespass-offering ; then 
shall ye be healed, and ye shall know why 
his hand hath not been removed from you. 

Then said the Philistines, What shall be 
the trespass-offering that we shall send to the 
God of Israel ? 

The priests and the diviners answered, 
Five golden images of the swellings where- 
with ye have been plagued — for the people 
had been plagued with swellings — and five 
golden mice, according to the number of the 
lords of the Philistines ; for the plague has 
been upon you, and upon your lords, and 
the mice have devoured your land. So shall 
ye give glory to the God of Israel : perad- 
venture he will lighten his hand from off you, 
and from off your gods, and from off your 
land. Wherefore do ye harden your hearts, 
as the Egyptians and Pharaoh hardened their 
hearts ? Were not Pharaoh and the Egypt- 
ians constrained to let this people go, when 
their God had wrought great wonders in the 
land' 

They Make a New Cart. 

Now, therefore, make a new cart, and take 
two kine that have calves, on which there 
hath come no yoke, and harness the kine to 
the cart, and bring their calves home from 
them. Take also the ark of the Lord, and 
lay it upon the cart; and put the jewels of 
gold, which ye send to the God of Israel for 
a trespass-offering, in a coffer by the side 
thereof; then send the cart with the ark 
away. If it go up to the borders of the 
land of Israel, by way of Beth-shemesh, 
then be sure that it is the Lord who hath 
done us this great evil ; but if not, then we 
shall know that it is not his hand that smote 
us ; it was a chance that happened to us. 

This the Philistines did. They took two 
kine that had calves, and harnessed them to 




DAVID THE PSALMIST 




DANIEL IN THE DEN OF LIONS 



THE STORY OF SAMUEL. 



189 



a new cart, and tied up their calves at home. 
And they laid the ark of the Lord upon the 
cart, and the coffer with the mice of gold 
and other images of gold with them in a 
coffer by the side of the ark. 

And the kine took the straight way to 
Beth-shemesh ; they went along the highway, 
lowing as they went, and turned not aside to 
the right hand nor to the left ; and the lords 
of the Philistines went after them to the bor- 
ders of Beth-shemesh. 

Now the men of Beth-shemesh were reap- 
ing their wheat harvest in the valley, and 
they lifted up their eyes and saw the ark, 
and rejoiced to see it. 

The cart came into a field that belonged 
to one Joshua, a man of Beth-shemesh, and 
the kine stood still by a great stone that was 
there. So the men of the place took the 
kine and offered them for a burnt-offering to 
the Lord, and they clave the wood of the 
cart wherewith to burn them. 

And the priests — for Beth-shemesh was a 
city of the priests — took down the ark of the 
Lord, and the coffer that was with it, and 
put them on the great stone ; and the men 
of Beth-shemesh offered sacrifices unto the 
Lord that day. And when the lords of the 
Philistines had seen what was done, for they 
had followed after the cart, they returned 
unto Ekron the same day. 

They Die for their Trespass. 

But the men of Beth-shemesh looked into 
the ark ; and seventy men of them died for 
their trespass. Therefore they said, Who is 
able to stand before this holy Lord God ? 
To whom will he go up from us ? 

So they sent to the men of Kirjath-jearim, 
saying, The Philistines have brought again 
the ark of the Lord ; come ye down, and 
fetch it up to you. 

So the men of Kirjath-jearim came down 



to Beth-shemesh, and fetched up the ark of 
the Lord, and brought it into the house of 
Abinadab in the hill, and sanctified Eleazar 
his son to keep the ark of the Lord. For 
many days, even for twenty years, did the 
ark of the Lord abide at Kirjath-jearim. 

It came to pass after the twenty years that 
all Israel lamented after the Lord and sought 
to him. And Samuel spoke to them, saying, 
If ye do return unto the Lord with all your 
hearts, then put away Baalim and Ashtaroth 
from among you, and prepare your hearts 
unto the Lord, and serve him only ; and he 
will deliver you out of the hand of the Philis- 
tines. Then the children of Israel did put 
away Baalim and Ashtaroth, and served the 
Lord only. Baalim and Ashtaroth were idols. 

And Samuel said, Gather all Israel together 
unto Mizpeh, and I will pray for you to the 
Lord. 

And the children of Israel gathered to- 
gether at Mizpeh, and they fasted and 
confessed their sins, as it was commanded in 
the law to do on the day of atonement, and 
afterwards they kept the feast of tabernacles, 
and the high priest poured the water over 
the sacrifices as was the custom. 

The People are Afraid. 

And Samuel judged the children of Israel 
in Mizpeh. When the lords of the Philistines 
heard that the children of Israel were gathered 
together in Mizpeh, they went up against 
them. And when the children of Israel 
heard of it they were afraid. 

And the children of Israel said to Samuel, 
Cease not to cry unto the Lord our God for 
us, that he will save us out of the hand of the 
Philistines. 

Then Samuel took a sucking lamb, and 
offered it for a whole burnt-offeringr unto the 
Lord, and the Lord answered him. For it 
came to pass that even as he was offering the 



190 



THE STORY OF SAMUEL. 



lamb, the Philistines drew near to battle 
against Israel ; and the Lord thundered with 
a great thunder that day upon the Philistines, 
and discomfited them ; and they were smitten 
before Israel. For the men of Israel ran 
down upon them from the hill of Mizpeh, 
and pursued them, until they came to Beth-car. 

Then Samuel took a stone and set it up 
between Mizpeh and Shen, and called the 
name of it Eben-ezer, saying, Hitherto hath 
the Lord helped us. 

So the Philistines were subdued, and came 
no more into the land of Israel ; and the 
hand of the Lord was against the Philistines 
all the time during which Samuel judged 
Israel. And the cities which the Philistines 
had taken from the children of Israel were 
restored to them, along the borders of 
Ekron and Gath. Also the Amorites that 
dwelt by Joppa made peace with the Israelites. 

And Samuel judged Israel all the days of 
his life. Every year he went in circuit to 
Bethel and Gilgal and Mizpeh. In all these 
places he judged Israel, and from them he 
returned to Ramah, for there was his house. 

The People "Want a King. 

Now it happened when Samuel wa . \d that 
he made his sons judges over Israel : one he 
set at Bethel, and the other at Beersheba. 
And his sons walked not in his ways, but 
turned aside after gain, and took bribes, and 
perverted judgment. Also at this time 
Nahash, the king of the children of Ammon, 
had greatly increased his power ; the Philis- 
tines also began to invade the borders of the 
land, and the men of Israel sought for one 
who should lead their armies against them. 

Therefore all the elders of Israel gathered 
themselves together, and came to Samuel at 
Ramah, and said unto him, Behold, thou art 
old, and thy sons walk not in thy ways ; now 
make us a king to judge us. even as the 



nations round about have kings to judge 
them. But the thing displeased Samuel 
when they said, Give us a king to judge us; 
and Samuel prayed unto the Lord. 

And the Lord said unto Samuel, Hearken 
unto the voice of the people in all that they 
say unto thee; for they have not rejected 
thee, but they have rejected me, that I 
should not reign over them. According to 
all the works which they have done since I 
brought them up out of the land of Egypt 
even unto this day, wherewith they have 
forsaken me, and served other gods, so they 
do also unto thee. Nevertheless hearken 
unto their voice ; but protest solemnly unto 
them, and show them the manner of the 
king that shall reign over them. 

What Their King Would Do. 

Then Samuel told all the words of the 
Lord to the people that asked of him a king. 
And he said, These shall be the ways of the 
king that shall reign over you. He will 
take your menservants, and your maid- 
servants, and your goodliest oxen, and youi 
asses, and put them to his work. And he 
will take the tenth of your sheep ; and ye 
shall be his servants. And ye shall cry out 
in that day because of your king whom ye 
have chosen ; and the Lord will not hear you 
in that day. 

Nevertheless, the people refused to hear 
the voice of Samuel; and they said, Nay, 
but we will have a king over us; that we 
also may be like all the nations; and that 
-our king may judge us, and go out before 
us, and fight our battles. 

And Samuel heard all the words of the 
people, and rehearsed them unto the Lord. 
And the Lord said to Samuel, Hearken unto 
their voice, and make them a king. Then 
Samuel said to the men of Israel, Go ye 
every man unto his city. 



CHAPTER XV. 



B. C. 1095. 

Story of Saul — A Vial of Oil — Saul is Made King — Israel's Army— War with 
Amalek — The King's Disobedience — The Torn Mantle — An Evil Spirit- -Tks 
Shepherd Boy and his Harp — David is Pursued — Saul and the Witch of Endor— 
The Last Battle — Death of Saul — What Was Done with the King's Body. 




HERE dwelt at Gibeah a cer- 
tain man of the tribe of Benja- 
min, whose name was Kish. 
He was a man of substance; 
and he had a son whose name 
was Saul, a young man and 
handsome. There was not 
among the children of Israel a goodlier per- 
son than he. By his head and shoulders he 
was taller than all the rest of the people. 

Now the asses of Kish, the father of Saul, 
were lost. And Kish said to his son, Take 
now one of the servants with tnee, and arise, 
go seek the asses. So Saul passed through 
the hill-country of Ephraim, and thence 
through the country of Shalisha, and through 
Shalim, till they came to the land of Zuph, 
and found them not. Then said Saul to his 
servant, Come, let us return; lest my father 
cease to care for the asses, and take thought 
for us. 

The servant said to him, Behold, there is 
in this city — for they were now near to 
Raman — a man of God, one that is greatly 
honored. All that he saith surely cometh 
to pass. Let us now go thither; peradven- 
ture he can show us the way which we 
should go. 

Then said Saul, But, behold, if we go, 
what present shall we take to the man? 
Even our bread is spent, and we have not 



a loaf that we can give him. What shall 
we take him therefore ? 

The servant answered Saul again, and 
said, Behold, I have here the fourth part of 
a silver shekel. This will I give to the man 
of God, that he may tell us our way. Ther* 
said Saul to his servant, Thy words are 
good; come, let us go. 

They Meet Young Maidens. 

So they went to the city where the man 
of God dwelt. And as they were going up 
the hill to the city, they found young 
maidens going out to draw water, and said 
unto them, Is the seer here? 

The maidens answered, He is ; he has come 
back to the city this day: make haste, foi 
there is a sacrifice of the people to-day in the 
high place, and if ye go up straightway into 
the city, ye shall find him before he go up 
to the high place to eat; for the people wil 1 
not eat till he come, because he doth bless 
the sacrifice, and afterward they eat that are 
bidden. Now therefore get ye up; for about 
this time shall ye find him. 

So they went up into the midst of the city; 
and when they were come up, Samuel came 
out of his house and met them, being on 
his way to the high place. 

Now the Lord had told Samuel the day 
before Saul came, To-morrow, about this 

191 



192 



THE STORY OF SAUL. 



time, will I send thee a man out of the land 
of Benjamin, and thou shalt anoint him to 
be captain over my people Israel, that he 
may save my people out of the hand of the 
Philistines ; for I have looked upon my peo- 
ple, because their cry is come unto me. 

And when Samuel saw Saul, the Lord 
said unto him, Behold the man of whom I 
spoke to thee ! This same shall reign over 
my people. Then Saul drew near to Samuel 
where he stood in the midst of 'che city, and 
said, Tell me, I pray thee, where the seer's 
house is? 

Samuel answered, I am the seer: go up 
before me into the high place; for ye shall 
eat with me to-day; and to-morrow I will let 
thee go, and tell thee all that is in thine 
heart. As for thine asses that were lost 
three days ago, set not thy mind upon them : 
for they are found. And, indeed, whose are 
all the delectable things of Israel? Aie they 
not for thee and for thy father's house? 

Saul Eats with Samuel. 

Saul answered and said, Am not I a Ben- 
jamite, of the smallest of the tribes of Israel? 
And my family the least of all the families of 
the tribe of Benjamin? Wherefore then 
speakest thou so to me? 

And Samuel took Saul and his servant, 
-and brought them into the hall of the high 
place, and made them sit in the most honor- 
able place among those that were bidden, and 
there were bidden about thirty persons. And 
the cook took the right shoulder of the beast, 
with its appurtenances, being Samuel's own 
portion, and set it before Saul. 

And Samuel said, Behold that which is 
reserved for thee! Set it before thee, and eat. 
So Saul did eat with Samuel that day. And 
Samuel communed with Saul on the top of 
the house. And the next day at dawn he 
called him, saying, Up, that J piav send thee 



away. Then Saul arose ; and they went both 
of them out of the house together. And when 
they had now passed without the gate of the 
city, Samuel said to Saul, Bid the servant 
pass on before us, but stand thou still 
awhile, that I may show thee the command- 
ment of God. And the servant passed on 
before. 

Then Samuel took a vial of oil, and poured 
it upon Saul's head, and kissed him; and 
when Saul wondered, he said, Is it not 
because the Lord hath appointed thee captain 
r"-~r his inheritance? 

Three Men with Three Kids. 

Furthermore, that he might give him a 
sign, he said, When thou art departed from 
me to-day, thou shalt find two men by 
Rachel's sepulchre ; and they will say unto 
thee, The asses which thou wentest to seek 
are found ; and lo, thy father hath forgotten 
his care for the asses, and sorroweth for thee 
and thy servant, saying, What shall I do for 
my son ? Then thou shalt go on forward 
from thence, and thou shalt come to the 
Oak of Tabor. Three men shall meet thee, 
going to worship God in the high place of 
Bethel, one carrying three kids, and another 
three loaves of bread, and another a bottle 
of wine : and they will salute thee, and give 
thee two loaves of bread, which thou shalt 
receive at their hands. 

After that, when thou shalt come to 
Gibeah, the hill of God, hard by the 
monument of the Philistines, thou shaP meet 
there a company of the prophets coming down 
from the high place with a psaltery, and a 
tabret, and a pipe, and a harp. And the 
Spirit of the Lord shall come upon thee, and 
thou shalt prophesy with them, and thou 
shalt be turned into another man. These 
shall be signs unto thee, and when they 
shall come to pass, then do thou what is 



THE STORY OF SAUL. 



193 



fitting for thee; for God is with thee. 
And it was so that when he had turned to 
par' from Samuel, God gave him another 
heart, and all these signs came to pass that 
day. When he came to the hill of Gibeah, 
and the company of the prophets met him, 
then the Spirit of God came upon him, and 
he prophesied among them. 

And when all that knew him beforetime 
saw this, they said one to another, What is 
this that is come to the son of Kish? Is 
Saul also among the prophets ? 

Then one of the same place answered and 
said, Do ye wonder ? Who is the Father of 
the prophets ? Can he not give the gift to 
whom he will ? Thenceforward it became a 
proverb, Is Saul also among the prophets ? 

Casting Lots. 

And when Saul had made an end of 
prophesying, he went to the high place to 
worship there. Saul's uncle said unto him 
and to his servant, Whither went ye ? Saul 
answered, To seek the asses we went : and 
when we could not find them, we came to 
Samuel. 

And Saul's uncle said again, Tell me, I 
pray you, what Samuel said unto you ? 
Saul said unto his uncle, He told us plainly 
that the asses were found. But of the 
matter of the kingdom, whereof Samuel 
spake, he told him not. 

Then Samuel called all Israel to assemble 
before the Lord at Mizpeh, and he said unto 
them, Thus saith the Lord God of Israel, 
I brought up Israel out of Egypt, and 
delivered you out of the hands of the Egypt- 
ians, and out of the hand of all the kingdoms 
which oppressed you. And ye have this 
day rejected your God, who himself saved 
you out of all your adversities and your 
tribulations ; and ye have said unto him, 
Nay, but set a king over us. Now, therefore, 
13 



present yourselves before the Lord by your 
tribes, and by your thousands. 

Then Samuel cast the lots; and the lot 
fell on the tribe of Benjamin. And when the 
families of the tribe of Benjamin came near, 
the lot fell on the family of Bichri ; and when 
the household of the Bichrites were taken, it 
fell on the household of Kish ; and when the 
men of the household of Kish were taken, if. 
fell upon Saul. 

Then they asked, Is the man come hither? 
And it was found that he had hidden himself 
among the baggage. So they ran and 
fetched him thence. And when he stood 
among the people, he was higher than any 
of the people, by his head and shoulders. 

Then Samuel said to all the people, See ye 
him whom the Lord hath chosen, that there 
i c none like him among all the people ? 

Saul is King. 

And all the people shouted, and said, God 
save the King. 

Then Samuel told the people all the 
manner of the kingdom, what authority the 
king should exercise over them, and what 
obedience they should render to him. All 
this he wrote in a book, and laid up the 
writing before the Lord. And afterwards he 
sent the people away to their own homes. 

Saul also went home to Gibeah ; and there 
went with him a company of valiant men, 
whose hearts God had touched. But certain 
worthless fellows said, How shall this man 
save us ? And they despised him, and 
brought him no presents ; but he held his 
peace. 

And in the days of Saul the Reubenites 
made war against the Hagarites, who fell by 
their hand; and the Reubenites dwelt in 
their tents throughout all the east land of 
Gilead. And they were helped against the 
Hagarites, who were delivered into their 



194 



THE STORY OF SAUL. 



hand and all that were with them : for they 
cried to God in the battle and he heard them, 
because they put their trust in him. 

Nahash the king of the children of Ammon 
came up and encamped against Jabesh in 
Gilead. And all the men of Jabesh said to 
Nahash, Make a covenant with us, and we 
will serve thee. But Nahash the Ammonite 



come out unto thee. So the messengers 
went to other cities of Israel and to Gibeah, 
and they told the tidings in the ears of all 
the people : and all the people lifted up their 
voices and wept. 

And, behold, Saul came out of the field 
with the oxen with which he had been 
ploughing, and he said, What aileth the 




THE DESTRUCTION OF THE HAGARITES. 



said, On this condition will I make a covenant 
with you, that I may thrust out all your 
right eyes, that I may make it a reproach 
upon all Israel. 

And the elders of Jabesh said to Nahash, 
Give us seven days' respite, that we may send 
messengers into all the borders of Israel : and 
then, if there be no man to save us, we will 



people that they weep? And they told hin 
the tidings of the men of Jabesh. 

Then the Spirit of God came upon Saul 
when he heard these tidings, and his anger 
was greatly kindled. And he took a yoke 
of oxen, and cut them in pieces, and sent the 
pieces by messengers throughout the land of 
Israel saying, Whosoever cometh not forth 



THE STORY OF SAUL. 



195 



after Saul and after Samuel, so shall it be 
done unto his oxen. 

And the fear of the Lord came upon all 
the people, and they came out with one con- 
sent. And when Saul numbered them in 
Bezek, the children of Israel were three hun- 
dred thousand, and the men of Judah thirty 
thousand. 

Help is Promised. 

Saul said unto the messengers, Thus shall 
ye say to the men of Jabesh in Gilead, To- 
morrow, by the time the sun is hot, ye shall 
have help. And the messengers came and 
showed this to the men of Jabesh, and they 
were glad; and they sent to the Ammonites, 
saying, To-morrow we will come out unto 
you, and ye shall do with us all that seemeth 
good unto you. 

On the morrow Saul divided the people 
into three companies; and they came into 
the midst of the host of the Ammonites in 
the morning watch. The men of Jabesh also 
sallied forth, and there was a great slaughter 
of the Ammonites, so that not two or three 
were left together. And Nahash the king 
also was slain. 

Then all the people said to Samuel, Who 
are they that said, Shall Saul reign over us ? 
Bring the men, that they may be put to 
death. But Saul said, There shall not a man 
be put to death this day : for to-day the Lord 
hath wrought salvation in Israel. 

Then said Samuel to the people, Come, let 
us go to Gilgal, aud make Saul king anew. 
So all the people went to Gilgal ; and they 
made Saul king before the Lord in Gilgal ; 
and Samuel anointed him before all Israel ; 
and there they offered peace-offerings ; and 
Saul and all the men of Israel rejoiced greatly. 

Samuel said to Saul, The Lord sent me to 
anoint thee to be king over this people, over 
Israel ; now, therefore, hearken unto the 



voice of the Lord. Thus saith the Lord of 
Hosts, I remember that which Amalek did 
to Israel, how he laid wait for him in the 
way. Now go and smite Amalek, and 
utterly destroy him and all that he hath. 

So Saul gathered the people together, and 
numbered them, two hundred thousand men 
of Israel, and ten thousand men of Judah, 
And he came to the city of Amalek, and laid 
wait in the valley. And he said to the 
Kenites, Get you down from among the 
Amalekites, lest I destroy you with them ; for 
ye showed kindness to all the children of 
Israel, when they came up out of Egypt. So 
the Kenites departed from the Amalekites. 

Then Saul smote the Amalekites as far as 
the border of Egypt. Agag their king he 
took alive ; but all the people he slew. 
Nevertheless he and his people spared the 
best of the sheep and the oxen and all that 
was good, and would not utterly destroy 
them ; but everything that was vile and 
refuse, that they destroyed utterly. 

The Disobedience of Saul. 

Then came the word of the Lord unto 
Samuel, saying, It repenteth me that I have 
set up Saul to be king ; for he is turned back 
from following me, and hath not performed 
my commandments. 

And Samuel was displeased, for he loved 
Saul greatly ; and he cried unto the Lord all 
night to change his purpose. 

Then Samuel said to Saul, Though thou 
wast little in thine own eyes, wast not thou 
made the head of the tribes of Israel ? And 
did not the Lord anoint thee to be king over 
Israel? And the Lord sent thee on a journey f 
and said, Go, and utterly destroy those 
sinners the Amalekites, and fight against 
them till they be consumed. Wherefore 
then didst thou not obey the voice of the 
Lord, but didst fly upon the spoil, and didst 



196 



THE STORY OF SAUL. 



that which was evil in the sight of the Lord ? 
And Saul said unto Samuel, I have sinned : 
for I have transgressed the commandment 
of the Lord, and thy words ; because I 
feared the people, and obeyed their voice. 
Now therefore, I pray thee, pardon my sin, 
and turn again with me that I may worship 
the Lord. 



this day, and hath given it to a neighbor of 
thine that is better than thee ; neither will 
the Glory of Israel repent : for he is not a 
man that he should repent. 

Then Saul said, I have sinned ; yet honor 
me now, I pray thee, before the elders of my 
people, and before Israel, and turn again 
with me, that I may worship the Lord thy God. 




SAUL TEARING THE ROBE OF SAMUEL. 



And Samuel said unto Saul, I will not 
return again with thee : for thou hast 
rejected the word of the Lord, and the Lord 
hath rejected thee from being king over 
Israel. And as Samuel turned about to go 
away, Saul laid hold of the skirt of his 
mantle, and it rent. 

And Samuel said unto him, The Lord 
hath rent the kingdom of Israel from thee 



So Samuel turned again after Saul ; and 
Saul worshipped the Lord. Then said 
Samuel, Bring ye hither to me Agag the 
king of the Amalekites. And Agag came 
unto him trembling. And Agag said, Surely 
the bitterness of death is past; for he had 
hoped that he should be spared. 

And Samuel said to him, As thy sword 
hath made women childless, so shall thy 



THE STORY OF SAUL. 



19? 



mother be childless among women. And 
Samuel hewed him in pieces with his own 
hands before the altar of the Lord in Gilgal. 
Then Samuel went to his own city, to 
Ramah ; and Saul returned to his house in 
Gibeah of Saul. But Samuel came no more 
to see Saul till the day of his death. Never- 
theless Samuel mourned for Saul ; and it 



player upon a harp : ana it shall come to 
pass, when the evil spirit of God is upon 
thee, that he shall play with his hand, and 
thou shalt be well. 

Then Saul said unto his servants, Provide 
me now a man that can play well, and bring 
him to me. Then answered ose of his 
servants, Behold, I have seen a son of Jesse 




DAVID PLAYING THE HARP BEFORE SAUL. 



repented the Lord that he had made Saul 
king over Israel. 

After these things, the Spirit of the Lord 
departed from Saul, and an evil spirit from 
the Lord troubled him. And Saul's servants 
said unto him, Behold now an evil spirit 
from God troubleth thee. Let our lord so 
command, and thy servants which are before 
thee will seek out a man who is a skillful 



the Bethlehemite, that is skilful in playing, 
and a valiant man, and prudent in speech, 
and also a comely person, and the Lord is 
with him. 

Now this son of Jesse was named David. 
And the servants of Saul had heard how he 
had slain a lion and a bear while he kept his 
father's flocks; but they knew not that 
Samuel had anointed him to be king over 



198 



THE STORY OF SAUL. 



Israel in the room of their master, for this 
thing had been done in secret. 

So Saul sent messenger's to Jesse, and said, 



and a kid, and sent them to Saul by David 
his son. 

And when the evil spirit came upon Saul, 




SAUL AND HIS MEN SEARCHING FOR DAVID. 



Send me David thy son, who is with the 
sheep. Then Jesse took an ass, and laded it 
with bread, and put on it also a skin of wine, 



David took a harp, and played with his 
hand. Then Saul was refreshed and well, 
and the evil spirit departed from him. 



THE STORY OF SAUL. 



199 



Saul became very jealous of David because 
he was to be king instead of himself, and 
because he was popular with the people, 
especially on account of his victory over 
Goliath, which we shall read about hereafter. 

Saul Persecutes David. 

David de 1: vered Keilah, that is in the plain 
of the sea, from the hand of the Philistines. 
And when Saul heard that he was there, he 
said, God hath delivered him into my hand ; 
for he is shut in, having entered into a town 
that hath gates and bars. 

So he called together all the people to war, 
to besiege David and his men in Keilah. But 
David was aware of his coming, and departed 
from Keilah. Therefore Saul forbore to go 
down. 

After this David abode in the wilderness 
of Ziph, which is near unto Hebron. And 
the men of Ziph sent to Saul, saying, David 
doth hide himself in the hill of Hachilah, 
which is on the south of the wilderness. 
Come down, therefore, O king, if thou wilt, 
for it is in our power to deliver him into thy 
hand. 

And Saul said, Blessed be ye of the Lord ; 
for ye have compassion on me. Go therefore 
now and see where his haunt is, for it is told 
me that he dealeth very subtilly. Take 
knowledge, therefore, of all the lurking- 
places where he hideth himself, and come ye 
again to me with the certainty of the matter ; 
and if he be in the land, I will search him 
throughout all the thousands of Judah. 

Then the men went to Ziph before Saul ; 
and Saul and his men came searching for 
David, and came near to take him ; for Saul 
was on this side of the mountain, and David 
and his men on that side. 

But there came a messenger unto Saul, 
saying, Haste thee, and come ; for the 
Philistines have invaded the land. Then 



Saul returned from pursuing after David, and 
went against the Philistines. Therefore that 
place was afterwards called " The Rock oi 
Escaping." 

About this time Samuel died ; and all the 
Israelites were gathered together, and lamen- 
ted him, and buried him at Ramah, where he 
dwelt. 

After this Saul pursued after David yet 
again in the wilderness of Ziph. This time 
David found Saul sleeping, with his men 
round him ; and he took away the spear 
that was at his bolster, and the cruse of 
water. Thus did he spare his life a second 
time, for he would not slay the Lord's 
anointed. 

Saul and the Witch. 

When Samuel had been dead three years, 
the Philistines came up against the land of 
Israel, and pitched in Shunem, which is in 
the land of Issachar ; and Saul gathered all 
Israel together, and pitched his camp in 
Gilboa. And when Saul saw the host of 
the Philistines, he was afraid, and his heart 
greatly trembled. 

And when Saul inquired of the Lord, the 
Lord answered him not, either by dreams, or 
by the Urim and Thummim of the high 
priest, or by the word of a prophet. Now 
before this, Saul had put away out of the 
land all that had familiar spirits, and all the 
wizards. Nevertheless, in his perplexity, he 
said unto his servants, Seek me now a woman 
that hath a familiar spirit, that I may go to 
her, and inquire of her. 

And Saul's servants said to him, There is 
a woman that hath a familiar spirit at Endor. 
Then Saul disguised himself, and put on 
other raiment, and he went, and two other 
men with him, and they came to the woman 
by night. 

And he said to her, Help me, I pray thee v 



200 



THE STORY OF SAUL. 



by thy familiar spirit, and bring him up whom 
I shall name unto thee. The woman said 
unto him, Thou knowest what Saul hath 
done, how he hath cut off those that have 
familiar spirits, and wizards, out of the land : 
wherefore then layest thou a snare for my 
life, to cause me to die ? 

Then Saul sware to her by the Lord, 



Saul. The king said unto her, Be not afraid: 
what sawest thou ? 

The woman answered, I saw the shape as 
of a god ascending out of the earth. SauL 
said, What form is he of? 

The woman made answer, An old man 
cometh up ; and he is covered with a mantle. 
And Saul perceived that it was Samuel, and 



pi..*- ▼« 

mm 




SAUL AND THE WITCH OF ENDOR. 



saying, As the Lord liveth, there shall no 
punishment happen unto thee for this thing. 
Then said the woman, Whom shall I bring 
up unto thee ? And he said, Bring me up 
Samuel. 

Then the woman used her incantations. 
But when she saw Samuel, she cried with a 
loud voice ; and she spoke to Saul, saying, 
Why hast thou deceived me ? For thou art 



he stooped with his face to the ground, and 
bowed himself. 

Then Samuel said,Why hast thou disquieted 
me, to bring me up ? And Saul said, I am 
sore distressed ; for the Philistines make war 
against me, and God is departed from me, 
and answereth me no more, neither by the 
word of prophets, nor by dreams : therefore 
I have called thee, that thou mayest make 



THE STORY OF SAUL. 



201 



known unto me what I shall do. Then 
said Samuel, Wherefore then dost thou 
ask of me, seeing that the Lord hath de- 
parted from thee, and hath become thine 
enemy ? And the Lord hath done to thee 
as he spoke by me : for he hath rent the 



Philistines : and to-morrow shalt thou and 
thy sons be with me among the dead : the 
very camp of the children of Israel will the 
Lord deliver into the hand of the Philistines. 
And when Saul heard these words, 
straightway he fell all his length upon the 




SAUL KILLS HIMSELF BY 

kingdom out of thy hand, and hath given it 
to thy neighbor, even to David : because 
thou obeyedst not the voice of the Lord, 
nor executedst his fierce wrath upon Amalek, 
therefore hath the Lord done this thing unto 
thee this day. Moreover, the Lord will also 
deliver Israel with thee into the hand of the 



FALLING ON HIS SWORD. 

earth : and there was no strength in him ; for 
he had eaten no bread all the day, nor all the 
night. 

Then the woman came unto Saul, and 
when she saw that he was sore troubled, she 
said unto him, Behold thy handmaid hath, 
obeyed thy voice, and I have put my life in 



202 THE STORY OF SAUL, 

my hand, and have hearkened unto the 



words which thou spakest unto me ; now 
therefore, I pray thee, hearken unto me, and 
let me set a morsel of bread before thee ; and 
eat, that thou mayest have strength when 
thou goest on thy way. But he refused, 
saying, I will not eat. 

Nevertheless his servants, together with 
the woman, compelled him ; and he heark- 
ened unto their voice ; and he arose from the 
ground, and sat upon the bench. And the 
woman had a fat calf in the house ; and she 
hasted, and killed it; she took flour also, and 
kneaded it, and did bake unleavened bread 
thereof. These things she did set before Saul 
and his servants ; and they did eat. After- 
wards they rose up, and went away that night. 

Saul's Last Battle. 

The Israelites came down from Mount 
Gilboa, and pitched by the fountain that is in 
the valley of Jezreel. Then the Philistines 
fought with them ; and Israel fled before the 
Philistines to Mount Gilboa, and many fell 
down slain upon the mount. 

The Philistines followed hard upon Saul 
and his sons. His sons they slew, even 
Jonathan and Abinadab aud Melchishua. 
And the battle went sore against Saul, for 
the archers shot at him and wounded him, 
none daring to come near to smite him with 
the sword or the spear ; and Saul was sore 
afraid of the archers. 

Then said Saul to his armor-bearer, Draw 
thy sword, and thrust me through therewith ; 
lest these uncircumcised come and thrust me 
through, and mock my body when I am 
dead. But his armor-bearer would not, for 
he feared to slay the king. 

Therefore Saul took a sword and fell upon 
it. And when his armor-bearer saw that he 
was dead, he fell likewise upon his sword, 
and died with him. 



So Saul died, and his three sons : and his 
armor-bearer, and all the men that were with 
him, that same day together. 

And there was a certain young man, an 
Amalekite, that saw when Saul slew himself. 
He took the crown from off the king's head, 
and the bracelet that was upon his arm, and 
took them to David where he abode with his 
men at Ziklag, and made pretence to David 
that he himself had slain the king. David 
made great lamentation over Saul and Jona- 
than his son ; but the young man he 
commanded to be slain, because he had 
condemned himself of having slain the Lord's 
anointed. 

And when they that dwelt in the plain of 
Jezreel and in the country eastward to Jordan 
saw that the men of Israel fled, and that Saul 
and his sons were dead, they forsook their 
cities and fled ; and the Philistines came and 
dwelt in them. 

What they Did with Him. 

On the morrow, when the Philistines came 
to strip the slain, they found Saul and his 
three sons lying dead on Mount Gilboa. 
And they cut off his head, and stripped off his 
armor, and sent into the land of the Philis- 
tines round about, to publish the matter in 
the temples of the idols and among the 
people. 

Saul's armor they hung up in the house of 
Astarte that was in Askelon, and his head 
they fastened in the temple of Dagon that 
was in Ashdod, and his body they fastened 
to the wall of Beth-shan. 

But when the men of Jabesh-gilead heard 
of that which the Philistines had done to 
Saul, all the men of war arose, and went all 
night, and took the body of Saul and the 
bodies of his sons from the wall of Bethshan, 
and brought them to Jabesh-gilead, and 
burnt them there. 



CHAPTER XVI. 



B. C. 1063. 

The Story of David — Anointed by the Prophet — The Sling that Slew a Giant — 
The Enemy Routed — Saul's Anger Against David — Jonathan's Friendship — The 
Wanderer — Saul Spared by David — Abigail Sends a Present and Becomes David's 
Wife — What Happened at Ziklac- — Startling News from the Field of Battle 




HAVE been reading of 
David, and now we come 
to the story of this re- 
markable man. In the 
days of King Saul there 
dwelt at Bethlehem, in the 
land of Judah, a certain 
man whose name was Jesse. He was the 
son of Obed, and Obed was the son of Ruth 
the Moabitess and Boaz. This Jesse had 
eight sons and two daughters, and the 
youngest of his sons was David. 

The Lord, being displeased with Saul, 
said to Samuel, Fill thine horn with oil, and 
go to the house of Jesse in Bethlehem: for I 
have provided me a king among his sons. 
So Samuel went. And the elders of Bethle- 
hem, knowing that he and the king were 
not friends, said to him, Comest thou peace- 
ably? And he said, Peaceably: I am come 
to sacrifice to the Lord; purify yourselves, 
and come to the sacrifice. He bade also 
Jesse and his sons purify themselves, and he 
invited them to the sacrifice. 

And when they came, and he saw Eliab 
the eldest, and perceived how goodly and 
tall he was, he said, Surely the Lord's 
anointed is before him. But the Lord said, 
Look not on his countenance, nor on the 
height of his stature ; because I have refused 
him : for the Lord seeth not as man seeth ; 
for man looketh on the outward appearance, 



but the Lord looketh on the heart. Then 
Jesse made Abinadab, his second son, and 
then Shammah, his third son, Lass before 
Samuel, and after these yet four others. But 
Samuel said, The Lord hath not chosen 
these. 

He said again, Are all thy children here ? 
Jesse answered, There remaineth yet the 
youngest, and he keepeth the sheep. Then 
Samuel said, Send and fetch him; for we 
will not sit down till he come. 

A Handsome Youth. 

So Jesse sent for him. Now he was a 
youth, short of stature, his hair of a ruddy 
color, his eyes bright, and he was fair to look 
upon. And when he came, the Lord said to 
Samuel, This is he ; arise, and anoint him. 
So Samuel anointed him in the midst of his 
brethren, and from that day the Spirit of the 
Lord came upon him. 

After these things Saul was troubled with 
a spirit of madness, and his servants said to 
him, Let us seek out a man that is a skillful 
player upon the harp. When the evil spirit 
shall come upon thee, he shall play with his 
hand, and thou shalt be well. Then Saul 
said to his servants, Find me now such a 
man, and bring him to me. One of them 
answered, I have seen a son of Jesse the 
Bethlehemite, that is skillful in playing, a 
valiant youth, and prudent of speech, and a 

203 



204 



THE STORY OF DAVID. 



comely person. So Saul sent messengers 
unto Jesse, and said, Send me David thy son, 
who is with the sheep. So Jesse sent a present 
of bread and wine and a kid by David to Saul. 
And David abode with Saul, and when the 
spirit of madness came upon the king David 
took his harp, and played with his hand, and 
Saul was refreshed and well. 



valley of the Terebinth There came a champ- 
ion out of the camp of the Philistines, named 
Goliath of Gath, whose height was over eight 
feet. And he was clad in a heavy coat of mail, 
with a helmet of brass upon his legs ; and be- 
tween his shoulders he carried a javelin of 
brass. The staff of his spear was like a 
weaver's beam, and the spear head weighed 




SAMUEL ANOINTING D/..VID AT BETHLEHEM. 



After a while, because the king seemed to 
be healed of his madness, David departed 
from him and returned to Bethlehem, and 
fed his father's flocks, as he had done before. 
And while he was thus employed, the Philis- 
tines came up against Israel, and pitched their 
camp in Ephes-dammin, and Saul and the 
men of Israel pitched on the hills over 
against them, and between them was the 



about seventeen pounds. And one bearing 
a shield went before. 

And the man cried to the men of Israel, 
Choose you a man for you, and send him to 
fight with me. If he be able to kill me, then 
will we be your servants ; but if I prevail over 
him, and kill him, then shall ye serve us. 
But Saul and all Israel were dismayed at his 
words, for there was none that could match 



THE STORY OF DAVID. 



205 



him in stature or in the strength of his armor. 
Forty days, day by day, did Goliath of Gath 
challenge the men of Israel. 

One day Jesse said to David his son, Go 
now to the camp and carry an ephah of 
parched corn, and these ten loaves to thy 
brothers in the camp, and see how they fare, 
and bring back an answer from them. Carry 
also these cheeses to the captain of their 
thousand. For the three eldest sons of 
Jesse had followed Saul to the battle. 

He Goes to the Battle. 

So David rose early in the morning, and 
left the sheep with a keeper, and came to the 
wagons with which the men of Israel had 
fortified their camp, as the host was going 
forth to the fight and shouted for the battle. 
Thereupon he left the things that he had 
brought with the keeper of baggage, and ran 
into the army, and saluted his brethren. 

And as he talked with them the champion 
of the Philistines came forth from their camp, 
and cried as he was wont; and David heard 
his words. But all the men of Israel fled at 
the sight of him, for they were sore afraid. 
They said to David, Hast thou seen this 
man that is come up to defy Israel ? The 
man that killeth him the king will enrich with 
great riches, and will give him his daughter 
to wife, and will make his father's house free 
of all tax and tribute. 

Then David said, What shall be done to 
the man that killeth this Philistine and taketh 
away the reproach from Israel ? For who 
is this Philistine that he should defy the 
armies of the living God ? And the people 
answered him in the same words. When 
Eliab his eldest brother heard how he spoke 
with the men, his anger was kindled against 
him, and he said, Why earnest thou hither ? 
With whom hasc thou left those few sheep in 
the wilderness ? I know thy pride and the 



naughtiness of thine heart. Thou art come 
down to see the battle. But David answered, 
What harm have I done? Did not my 
father send me ? 

A Brave Answer. 

The words that David had said were told 
to Saul, and Saul sent for him. Then David 
said to Saul, Let no man's heart fail him 
because of this Philistine ; behold, thy 
servant will go and fight with him. Saul 
made answer, Thou art not able to fight with 
this Philistine ; for thou art but a youth, and 
he a man of war from his youth. But David 
said, I kept my father's sheep, and behold a 
bear came and took a lamb out of the flock; 
and as he was carrying it away, I overtook 
him, and slew him ; and as I returned to the 
flock a lion met me ; him also I took by the 
beard and slew. Thy servant slew both 
the lion and the bear, and this Philistine shall 
fare as these, seeing that he hath defied the 
armies of the living God ; for truly he that 
delivered me out of the paw of the lion, and 
out of the paw of the bear, will also deliver 
me out of the hand of this Philistine. 

So Saul said, Go, and the Lord be with 
thee. And Saul clad him in armor, and put 
a helmet upon his head, and gave him a 
sword to gird upon his side. But David had 
never made trial of such things, and when he 
endeavored to go in them, he could not, 
Therefore he put them off, and took his staff 
in his hand, and chose five smooth stones out 
of the brook that ran in the valley, putting 
them in his shepherd's wallet, and so went, 
having his sling in his hand, and drew near 
to the Philistine. 

The Philistine also came on, and drew 
near to David ; and when he looked about, 
and saw David, he despised him, for he was 
but a youth, and ruddy, and of a fair 
countenance. And he said to David, Am I 



206 



THE STORY OF DAVID. 



a dog that thou comest to me with staves ? 
And he cursed him by his gods, and said to 
him, Come near, and I will give thy flesh unto 
the fowls of the air and the beasts of the field. 
Then said David to the Philistine, Thou 
comest to me with a sword, and with a spear, 
and with a shield ; but I come to thee in the 



And when the Philistine drew near, David 
ran to meet him ; and as he ran he put his 
hand into his wallet, and took thence a stone, 
and threw it, and smote the Philistine on the 
forehead ; and the stone sank into his fore- 
head, and he fell upon his face to the earth. 

So David prevailed over the Philistine with 




name of the Lord of hosts, the God of Israel, 
whom thou hast defied. This day will the 
Lord deliver thee into mine hand ; and I will 
smite thee, and take thine head from thee ; 
and I will give the carcases of the host of 
the Philistines to the beasts of the field and 
the fowls of the air, that all the earth may 
know that there is a God in Israel. 



DAVID SLAYING GOLIATH. 

a sling and a stone. But, because he had 
no sword, he ran and stood upon the Philis- 
tine, and drawing the man's sword out of its 
sheath, smote off his head therewith. 

And when the Philistines saw that their 
champion was dead, they fled. And the 
men of Israel pursued them even to Gathand 
Ekron ; and when they returned from the 



THE STORY OF DAVID. 



207 



pursuit they spoiled their tents. And David 
took the head of the Philistine and his armor. 
But Saul said to Abner, captain of the host, 
Abner whose son is this youth ? And Abner 
said, As thy son liveth, O king, I cannot tell. 

Then the king said, Inquire whose son the 
stripling is. And Abner brought David to 
Saul with the head of the Philistine in his 
hand. And Saul said to him, Whose son 
art thou, young man ? David said, I am the 
son of thy servant Jesse the Bethlehemite. 

That day Saul took him, and would let 
him go no more home to his father's house. 
Also Jonathan, that was Saul's son, and heir 
of his kingdom, loved him as his own soul ; 
and he gave him his own robe, and his 
sword, and his bow, and his girdle. After 
this Saul made him his armor-bearer, and set 
him over his men of war ; and on whatever 
errand David was sent he behaved himself 
wisely, and approved himself in the sight of 
the king's servants and of all the people. 

Saul Is Angry. 

But it came to pass one day that as he was 
returning, having made a great slaughter of 
the Philistines, the women came out of all 
the cities of Israel, singing and dancing, and 
playing on instruments of music to meet him 
and the king. And one company sang, Saul 
hath slain his thousands, and the other com- 
pany answered, And David his ten thousands. 
Thereat Saul was very angry, for the saying 
displeased him ; and he said, They have 
ascribed to David his ten thousands, and to 
me they have ascribed thousands only; now 
there is only the kingdom left for him. And 
from that day forward he looked jealously 
upon David. 

After a while madness came again upon 
Saul, and David played upon the harp to 
soothe him, as he had been wont to do at 
the first. But Saul sat with a javelin in his 



hand. Once he made as if he would have 
cast it at David ; but David escaped out of 
his presence. Again, another time, he struck 
at David with it : but David slipped away, 
and he smote the javelin into the wall. 

After this the king sent David away, 
making him captain of a thousand, in which 
command he behaved himself so wisely that 
all the people loved him. 

A Snare for David. 

Now hitherto Saul had not fulfilled his 
promise that he would give his daughter to 
wife to the man who should slay the cham- 
pion of the Philistines. Therefore he said to 
David, Behold my elder daughter Merab; 
her will I give thee to wife. Only be thou 
valiant for me, and fight the Lord's battles. 
(But he hooed that David would be slain by 
the Philistines, being unwilling to lay hands 
upon him himself.) And David said to Saul, 
Who am I, and what is my father's house, 
that I should be son-in-law to the king? 
But at the time when Merab should have 
been given to David, she was given to Adriel 
of Meholah. 

Now Michal, Saul's daughter, loved David. 
And when Saul knew of it, the thing pleased 
him, for he said to himself, Now will I make 
my daughter a snare to David, and he shall 
be slain by the Philistines. 

Then he commanded his servants that 
they say to David, Behold the king hath 
delight in thee, and all men love thee. 
Why shouldst thou not marry the king's 
daughter ? But David said, It is no easy 
thing to be a king's son-in-law, seeing that I 
am a poor man. Then Saul's servants 
answered him, The king requireth nc 
dowry from thee, such as he required of 
Adriel for his daughter Merab. Only bring 
him the spoils of a hundred Philistines. 

But the purpose of the king was that 




208 



SAUL CASTING HIS JAVELIN AT DAVID. 



THE STORY OF DAVID. 



5!0§ 



David should fall by the hand of the Philis- 
tines. The thing pleased David, and before 
the time had expired wherein it had been 
covenanted that ths king's daughter should 
be given him, he went forth, he and his men, 
and slew two hundred of the Philistines, and 
brought their spoils to the king. Then Saul 
gave him his daughter Michal to wife. 
Nevertheless from that time forward Saul 
hated David, and sought to slay him. 

For a time, indeed, Jonathan his son, who 
loved David exceedingly, turned the king 
from his purpose, for he said unto him, Let 
not the king sin against his servant David, 
because he hath not sinned against thee, but 
hath served thee well. Did he not take his 
life in his hand, and slay the Philistine, the 
Lord working great salvation for Israel by 
him. Thou sawest it, and didst rejoice. 
Wherefore then wilt thou shed innocent 
blood, slaying David without a cause ? 

Saul hearkened unto the voice of Jonathan 
his son, and sware, As the Lord liveth, 
David shall not be slain. 

Escapes from a Window. 

Thence Jonathan brought David again into 
the presence of his father and he abode with 
him ; and when the Philistines came up again 
into the land of Israel, David went out 
against them, and slew them with a great 
slaughter. 

But when Saul in his madness sought to 
slay him with the javelin that he carried in 
his hand, David escaped by night to his own 
house. There the messengers of Saul watched 
him ; and Michal his wife said to him, If thou 
save not thy life to-night, to-morrow thou 
wilt be slain. 

So that night Michal let David down from 

a window, and he fled. But she took an 

image, and laid it in the bed, and put a 

blanket of goat's hair over it, covering it up ; 

14 



and the spies of Saul thought that it was 
David's self. In the morning the king sent 
messengers to take David, and Michal said 
to them, He is sick. 

Then he sent them again, saying, Bring 
us up to him that we may see him. So 
Michal brought them up into the chamber; 
and behold there was an image in the bed 
covered with a blanket of goat's hair. 

Then Saul said unto Michal, Why hast 
thou deceived me thus, and caused my enemy 
to escape ? 

Michal answered Saul, He said unto me, 
Let me go; why should I kill thee? 

Thus David fled from Saul, and became 
an outcast in the land of Israel. 

When David was escaped from his house 
he fled to Samuel, to Ramah, where was the 
school of the prophets. Thither Saul sent 
messengers to take him ; but when the men 
saw the company of the prophets prophesy- 
ing, the Spirit of God came upon them, and 
they prophesied. Then the king sent other 
messengers, and they prophesied also ; and he 
sent a third time, and these also prophesied. 

Last of all he came himself; and the Spirit 
came upon him, and having stripped off his 
outer garments, he prophesied before Samuel, 
and lay down all that day and all that night. 

He Finds a Friend. 

In the meanwhile, David fled from Ramab 
to the king's court, to Jonathan. And he 
said to Jonathan, What have I done? What 
is my offence? What is my sin before thy 
father, that he seeketh my life? 

Jonathan answered him, God forbid that 
this should be. My father will not do any- 
thing either great or small, but he will show 
it to me. It is not as thou fearest. 

But David said again, Thy father certainly 
knoweth that I have found grace in thy 
sight; and he saith, Let not Jonathan know 



210 



THE STORY OF DAVID. 



this, lest he be grieved. Verily there is but 
a step between my soul and death, for he 
hideth his purpose from thee. 

Then Jonathan said, Whatsoever thou 
wilt, I will do for thee. 

David said to Jonathan, To-morrow is the 
new moon, and I should not fail to sit with 
the king at meat — for the king had invited 
him, making as though he were reconciled — 
bnt let me go that I may hide myself for 
three days, till the feast be finished. If thy 
father at all miss me, then thou shalt say, 
David earnestly desired leave of me that he 
might hasten to Bethlehem, where there is a 
yearly sacrifice of his family. If thy father 
shall say, It is well, then shall I have peace; 
but if he be very wroth, then be sure that he 
hath determined evil against me. Deal 
therefore kindly with me; and if there be 
evil in me, slay me thyself. 

Jonathan answered, If I knew that my 
father had determined evil against thee, 
would I not tell thee ? Then David said, 
How wilt thou tell me ? 

The Three Arrows. 

Then they went out together into the open 
country. And Jonathan said to David, 
Surely I will tell thee, if my father deter- 
mine evil against thee. And do thou show 
me kindness while I live; and when I am 
dead, cease not from showing kindness to 
my children after me, in the days when the 
Lord shall cut off all thine enemies from the 
face of the earth. 

So David and Jonathan made a covenant 
together. Then Jonathan said to David, 
Hide thyself by the stone Ezel. And on 
the third day I will come and shoot three 
arrows by the stone, as though I shot at a 
mark; and I will send a lad to find the 
arrows. If I say to him, The arrows are on 
this side of thee, take them; then come, for 



there is peace; no harm is determined against 
thee. But if I say, The arrows are beyond 
thee; then go, for the Lord doth send thee 
way. 

So David hid himself by the stone Ezel. 
On the new moon the king sat down to the 
feast, and Jonathan sat by the king's right 
hand, and Abner on the other side; but 
David's place was empty. Nevertheless 
Saul said nothing that day. But on the 
morrow of the new moon, when David's 
place was again empty, Saul said to Jona- 
than, Wherefore cometh not the son of Jesse 
to the feast, either yesterday or to-day ? 

Jonathan answered, David earnestly desired 
leave of me that he might go to the yearly 
sacrifice of his family at Bethlehem, that he 
might see his brethren. Therefore he cometh 
not to the king's table. 

Jonathan is Grieved. 

Then Saul's anger was kindled against 
Jonathan, and he said, Thou son of the 
rebellious and perverse woman, thou hast 
chosen the son of Jesse to thine own con- 
fusion. Surely as long as he liveth, thou 
shalt not be established in the kingdom. 
Wherefore now send and fetch him, that he 
may die. 

But Jonathan said, Wherefore should he 
be slain ? What evil hath he done ? 

Then Saul would have smitten him with 
a javelin. And Jonathan rose from the 
table in fierce anger, and did eat nothing on 
the second day of the feast, being grieved 
for the wrong that his father did to David. 

On the morrow Jonathan went at the time 
appointed to the place where David had hid- 
den himself, and shot the arrows as he had 
said. And he said to the lad, Run, find out 
now the arrows that I shoot. And as he 
ran, he shot an arrow beyond him ; and 
when the lad came to the place, he cried, Is 



THE STORY OF DAVID. 



211 



not the arrow beyond thee ? Make haste, 
speed, tarry not. So the lad gathered up the 
arrows and returned to his master; but he 
knew nothing of the matter. Only David 
and Jonathan knew. 

Then Jonathan gave his bow and arrows 



covenant that is between me and thee, and 
between my seed and thy seed forever. So 
David departed, and Jonathan went back to 
the city to his father. 

David came to Nob, where at this time 
was the tabernacle and the dwelling of 




THE COVENANT BETWEEN DAVID AND JONATHAN. 



to the lad, and said, Go, carry them to the 
city. When the lad was gone, David rose 
up from his hiding-place, and bowed himself 
before Jonathan three times to the ground. 
And they kissed one another, and wept one 
with another. Then Jonathan said to David, 
Go in peace. The Lord be the witness of the 



Ahimelech the high-priest. Ahimelech was 
troubled at his coming, and said, Why art 
thou alone? For he had no companions, 
but only the young men his servants. David 
answered, The king sent me on an errand, 
and commanded that none should know it. 
What provision hast thou ? Give me five 



212 



THE STORY OF DAVID. 



loaves of bread, or whatever thou hast. 
The priest said, There is no bread here but 
the hallowed bread. For it was the custom 
that, day by day, certain loaves, that were 
called the shewbread, were put hot in the 
tabernacle, and those which had been put 
there the day before were taken away and 
given to the priests. The loaves, therefore, 
that had just been taken from the tabernacle 
did Ahimelech give to David and his young 
men. 

Then David said to the priest, Hast thou 
here spear or sword ? For I have neither 
brought sword or any weapons with me, 
because the king's business required haste. 

The priest said, The sword of Goliath the 
Philistine, whom thou slewest in the valley 
of Elah, wrapped in his cloak, is behind the 
ephod. If thou wilt take that, take it; there 
is no*ie other here save that. 

People Flock to Him. 

And David said, There is none lik j that ; 
give it me. From Nob he fled into the land 
of the Philistines to Achish, king of Gath. 
And when the servants of Achish saw him, 
they said, Is not this the champion of Israel, 
of whom the women sang, Saul hath slain 
his thousands, and David his ten thousands? 

And when David saw that he was known, 
he was sore afraid of what Achish might do 
to him. Therefore he feigned himself mad. 
Then said the king to his servants, Lo ! ye 
see the man is mad. Wherefore have ye 
brought him to me ? Have I need of mad- 
men, that ye have brought this fellow to play 
the madman in my presence? And he 
drove him away. 

Then David fled to the cave of Adullam. 
Thither came to him his father and his 
mother and his brethren ; the sons also of 
his sister Zeruiah — Joab, and Abishai, and 
Asahel. Many also that were in debt or had 



received injury from Saul, resorted to him; 
and certain Canaanites also, and Ahithophel 
the Hittite. Over these he became a captain; 
and there were with him about four hundred 
men. Also the prophet Gad came to him, 
and became his seer, delivering to him the 
oracles of God. 

Among them that resorted to him at this 
time were eleven warriors of the tribe of 
Gad ; men of war, whose faces were like the 
faces of lions, and who were swift as roes 
upon the mountains. These were they who 
swam over Jordan in the first month when 
it overflows all its banks, and put to flight 
the men of the valleys. 

He Captures the Robbers. 

Some even of the tribe of Benjamin, fel- 
low-tribesmen of King Saul, joined them- 
selves to his company. These were armed 
with bows, and could use both the right hand 
and the left in hurling stones and shooting 
arrows from a bow. But when others of 
this same tribe came with Amasa, that was 
son to Abigail, David's sister, David was 
troubled in mind, and going out to meet 
them, said, If ye be come peaceably unto 
me to help me, my heart shall be one with 
your hearts; but if ye come to betray me to 
mine enemies, seeing that I have done you 
no wrong, the God of our fathers requite you 
for it. 

Then Amasa answered, We are thine, 
David : peace be unto thee and thy helpers; 
for thy God helpeth thee. Then David 
received them, and made them captains in 
his band. 

About this time David went to Mizpeh of 
Moab, and said to the king of Moab, Let my 
father and my mother, I pray thee, abide 
with thee, till I know what God shall do for 
me. And they dwelt with the king of Moab 
as longf as David was in the hold. 



THE STORY OF DAVID. 



213 



After a while the prophet Gad said to 
David, Abide not in the hold. So he 
departed, and dwelt in the forest of Hareth. 
While he was there, there came some that 
told him, Behold the Philistines fight against 
Keilah, and rob the threshing-floors. And 
David inquired of the Lord, Shall I go and 
smite these Philistines ? And the Lord said, 
Go up and smite them and save Keilah. 
But David's men were afraid. Therefore he 
inquired again, and the Lord answered him 
as before. So David and his men went to 
Keilah, and fought with the Philistines, and 
brought away their cattle, and smote them 
with a great slaughter. And he abode in 
Keilah. 

While he was there, there came to him 
Abiathar, the son of Ahimelech the priest, 
with thr ephod in his hand. He only 
had escaped when Saul smote Nob, the city 
of the priests ; for when Saul had heard how 
Ahimelech had received David, and had given 
him bread to eat, and also the sword of 
Goliath, he sent Doeg the Edomite, who also 
had told him of the matter, to slay him. 

A Cruel Slaughter. 

So Doeg destroyed all that were in Not) — 
man, woman, and child. Only Abiathar 
escaped and fled to David. And David said 
to Abiathar, I knew it that day, when Doeg 
the Edomite was there, that he would surely 
tell Saul ; I have occasioned the death of all 
the persons of thy father's house. Abide 
thou with me, fear not ; for he that seeketh 
thy life, seeketh my life ; but with me thou 
shalt be safe. 

When Saul heard that David was in 
Keilah, he said, God hath delivered him into 
my hand ; for he is shut in a town that hath 
gates and bars. But David knew that Saul 
intended mischief against him ; and he said 
to Abiathar the priest, Will the men of 



Keilah deliver me into his hand ? And the 
Lord said, They will deliver thee. Then 
David and his men, six hundred in number, 
departed from Keilah, and went whithersoever 
they could; and the band was scattered, but 
David abode in the wilderness of Ziph that is 
between Hebron and Engedi. Saul sought 
him every day, but God delivered him not 
into his hand. 

The men of Ziph sent to Saul, saying, 
David hides himself in our country. Come, 
therefore ; and our part shall be to deliver 
him into the king's hand. So Saul went 
down after him, and came near to taking 
him ; for Saul was on this side of the 
mountain, and David and his men on the 
other side of the mountain. But there came 
a messenger to Saul, saying, The Philistines 
have invaded the land. So he left ofl? 
pursuing David, and went to fight against the 
Philistines. 

After this David dwelt in the strongholds 
of Engedi. When Saul heard of it, he 
pursued him with three thousand men. Now 
there was a cave wherein the shepherds kept 
their sheep, and Saul turned into it. But 
David and his men were in .the back part of 
the cave. David's men said to him, Behold, 
the Lord hath given thine enemy into thy 
hand ! 

Saul in the Cave. 

Then David cut off the skirt of Saul's robe; 
but Saul knew it not. Yet David's heart 
smote him for having done even so much ; 
for, said he, He is the Lord's anointed. 
Nor would he suffer his men to do aught 
against the king. But Saul rose up out of 
the cave, and went on his way. 

And when he was gone, David arose also, 
and cried after him, saying, My lord the 
king. And when Saul looked behind him, 
David stooped with his face to the earth. 



214 



THE STORY OF DAVID. 



Then Saul said, Is this thy voice, my son 
David ? And he wept aloud. And he said 
to David, Thou art more righteous than I ; 
for thou hast rewarded me good, whereas I 
have rewarded thee evil. To-day the Lord 
delivered me into thine hand, and thou 
killedst me not. If a man find his enemy, 
will he let him go ? And now, behold, I 



him, saying, Fear not ; for Saul my father 
shall not find thee; and thou shalt be king 
over Israel, and I shall be next unto thee; 
and this my father knoweth. 

Then the two renewed their covenant 
that they had made between them ; and 
David abode still in the wood, but Jonathan 
returned to his house. And these two saw 




DAVID SPARES THE SLEEPING SAUL. 



know that thou shalt be king. Swear there- 
fore to me that thou wilt not cut off my 
posterity after me, nor destroy my name out 
of my father's house. David swore this unto 
Saul ; and Saul returned to his place. 

Nevertheless he came once more pursuing 
David in this same wilderness of Ziph. And 
David hid himself in the wood. Then Jona- 
than, Saul's son, came to him, and encouraged 



each other no more after that day. And 
when Saul had pitched his camp, he lay down 
to sleep behind the rampart of wagons, and 
the people lay round about him, with Abner 
the captain of the host. 

Then said David to Ahimelech and Abishai, 
Who will go down with me to Saul to the 
camp ? And Abishai said, I will go down 
with thee. 



THE STORY OF DAVID. 



215 



So they went down ; and behold, Saul lay- 
sleeping behind the wagons, and his spear 
was stuck in the ground by his bolster. 
Then Abishai said to David, God hath 
delivered thine enemy into thine hand. Let 
me now smite him with the spear into the 
earth ; I will not smite him a second time. 

But David said to Abishai, Destroy him 
not ; for who can stretch forth his hand 
against the Lord's anointed, and be guiltless ? 
The Lord shall smite him ; or his day will 
come to die ; or he shall descend into the 
battle and perish ; but God forbid that I 
should stretch my hand against him. 

Then he took the spear and the cruse of 
water from Saul's bolster. After this the 
two got them away ; and no man saw it or 
knew it, for a deep sleep from the Lord had 
fallen upon them all. 

Then David went on the other side of the 
valley, and cried to Abner, the captain of the 
host, Answerest thou not, Abner ? 

Abner said, Who art thou that criest to 
the king ? 

And David said to Abner, Art thou not a 
valiant man ? Who is like thee in Israel ? 
Wherefore then hast thou not kept thy lord 
the king ? For there came one of the people 
to destroy the king; and ye are worthy to 
die, because ye have not kept your master, 
the Lord's anointed. For see now where the 
king's spear is, and the cruse of water that 
was at his bolster. 

Their Last Meeting. 

Saul knew David's voice, and said, Is this 
thy voice, my son David ? He answered, It 
is my voice, my lord, O king, Wherefore 
dost thou pursue after thy servant? For 
what have I done ? 

Saul said to David, I have sinned ; return, 
my son David ; for I will do thee no more 
harm, because my life was precious in thine 



eyes this day. Behold, I have played the 
fool, and erred exceedingly. 

David said, Behold the king's spear; let 
one of the young men come over and fetch 
it. The Lord render to every man according 
to his righteousness. Behold, as thy life was 
precious in mine eyes this day, so may my 
life be precious in the eyes of the Lord, and 
let him deliver me out of all tribulation. 

Then Saul said to David, Blessed be thou, 
my son David ! Thou shalt do great things, 
and shalt prevail. So David went on his 
way, and Saul returned to his place. Neither 
did these two meet any more. 

A Message to Nabal. 

Now there dwelt in the south of Carmel a 
certain rich man whose name was Nabal, of 
the house of Caleb. He had very great 
flocks — three thousand sheep and a thousand 
goats. A churlish man he was, and evil in 
his doings ; but his wife, Abigail by name, 
was a wise woman, and of a beautiful 
countenance. 

While Nabal was shearing his sheep, 
David sent to him ten young men with this 
message, Peace be to thee, and to thy house, 
and to all that is thine. We have not hurt 
thy shepherds when they were near to us ; 
neither was there aught missing all the time 
that they were in Carmel. Ask thy servants 
whether it be not so. And now, seeing that 
this is a time of rejoicing with thee, give what- 
soever cometh to thy hand to thy servants, 
and to thy son David. 

The young men came to Nabal and spoke 
thus. But Nabal answered, Who is David? 
Who is the son of Jesse ? These are slaves 
that have run away from their master ; for 
there be many such nowadays. Shall I take 
my bread, and my water, and tie sheep that 
I have killed for my shearers, and give them 
unto men of whom I know not whence they be? 



216 



THE STORY OF DAVID. 



So the messengers came back and told 
these words to David; and David said to his 
men, Gird ye on every man his sv/ord. And 
they did so. And David said, Surely in vain 
have I kept all that this fellow hath in the 
wilderness, so that nothing was missed of all 
that pertained to him ; for now he hath 
returned evil for good. God do so and 
more also, to all the enemies of David, if I 
leave him aught remaining by to-morrow's 
light! And he went up with four hundred 
men after him ; but two hundred abode with 
the baggage. 

Message to Nabal's Wife. 

Meanwhile the servants of Nabal went to 
his wife Abigail and told her, saying, David 
sent messengers out of the wilderness to 
salute our master, and he railed on them. 
Now the men were very good to us, neither 
missed we anything, as long as we were in 
their company. They were as a wall to us 
by day and by night, so long as we stayed 
in the wilderness. Consider, therefore, what 
thou wilt do ; for there is evil determined 
against this household. 

Then Abigail made haste, and took two 
hundred loaves, and two skins of wine, and 
a hundred clusters of raisins, and a hundred 
cakes of figs. These she laid upon asses, 
and on another ass she rode herself, and said 
to her men, Go on before with the present, 
but tell not the thing to Nabal. And as she 
went, she met David and his men. 

And when she saw him, she hasted, and 
lighted down from her ass, and fell upon her 
face, and said, Let this offence be upon me, 
my lord. Hearken now to the words of thy 
handmaid. Regard not this man Nabal; for 
as is his name (which means fool), so is he. 
But I thine handmaid did not see the young 
men who came to him. But let this present 
which thine handmaid hath brought be for 



the young men that follow thee ; and forgive 
our trespass, for Jehovah will make of my 
lord a sure house, because my lord fighteth 
his battles. 

"Go to Thy House in Peace." 

Then David said to Abigail, Blessed be 
the Lord God of Israel, who hath sent thee 
this day to meet me ; and blessed be thou, 
who hast kept me from shedding blood, and 
from avenging myself with my own hand. 
For in very deed, except thou hadst hasted 
and come to meet me, I had not left aught 
alive to Nabal by the morning light. 

So David received of her hand the present 
which she had brought, and said to her, Go 
to thy house in peace; behold I have accepted 
thy request. 

So Abigail returned to Nabal her husband ; 
and he held a great feast, as the feast of a 
king ; and his heart was merry within him, 
for he was very drunken. Therefore she 
told him nothing, good or bad, till the morn- 
ing light. But the next day, when the wine 
was gone out of him, she told him all, both 
the danger in which he had been, and the 
present that she had given to David. And 
when he heard it, his heart died within him, 
and he became as a stone. And on the 
tenth day he died. 

After these things Abigail became David's 
wife. Now Michal, daughter of Saul, that 
had been married to him before, had been 
taken from him, and had been given to 
another. 

As Saul pursued hard after David, David 
said in his heart, I shall now perish one day 
by the hand of Saul ; there is nothing better 
for me than I should escape into the land of 
the Philistines ; and Saul shall not seek me 
any more in the borders of Israel. So he 
took the six hundred men that were with 
him, and fled to Achish, the king of Gath. 



THE STORY OF DAVID. 



217 



And Achish gave him the town of Ziklag in 
which to dwell. 

David deceived Achish, making pretence 
that he invaded the land of Israel, while in 
truth he had invaded the land of the 
.Amalekites, and of the other tribes that 
dwelt thereabouts. Achish therefore said, 
He hath made his own people utterly to abhor 



king. And the king said, Thou shalt be 
captain of my bodyguards. 

Then the Philistines gathered together all 
their armies to Aphek, and the men of 
Israel pitched their camp by a fountain that" 
was in Jezreel. And David and his men 
were in the rearward of the army with 
Achish the king. 




ABIGAIL S PRESENT TO DAVID. 



him ; therefore will he be my servant for ever. 
After these things there arose war between 
Israel and the Philistines. And Achish said 
to Da^ld Thou shalt go with me to battle, 
thou an-i thy men. And David answered 
craftily, Consider in what place thou wilt put 
f.ie; for neither would he fight against his 
(/Vn people, nor would he give offence to the 



Then said the princes of the Philistines. 
What do these Hebrews here ? Achish ans- 
wered, Is not this David, whom Saul his 
master would have slain ? He hath beer 
with me many days, yea years, and I have 
found no fault in him since he came to me 
to this day. 

But the princes said, Make this fellow go 



218 



THE STORY OF DAVID. 



back to the place which thou hast given him 
to dwell in, and let him not go down with 
us to battle, lest he turn against us in the 
battle. How could he better reconcile him- 
self to his master than with our lives ? For 
is not this David of whom they sang one to 
another in dances — 

"Saul slew his thousands, 
And David his ten thousands? " 

Then Achish called David, and said unto 
him, As the Lord liveth, I have found thee 
upright ; no evil have I seen in thee since 
the day of thy coming unto this day. Nev- 
ertheless the princes love thee not. Where- 
fore now go back to thy place in peace, that 
thou displease not the princes. 

David and His Men Return. 

David answered,What evil hast thou found 
in me that I may not go and fight against 
the enemies of my lord the king. 

Achish said, Thou art good in my sight 
even as angel of God. Nevertheless the 
princes of the Philistines have said, He shall 
not go with us to the battle. Therefore rise 
up early in the morning with thy men, and 
so soon as ye have light, depart. 

So David and his men returned to the 
land of the Philistines, and on the third day 
they came to Ziklag where they dwelt. And 
the Amalekites had come up out of the south 
country, and had smitten Ziklag, and had 
burned it with fire. The women they had 
carried away captives ; they had slain none, 
but had taken all and gone their way. 

And when David and his men came to the 
city, lo, it was wasted with fire ; and their 
wives and children had been carried away 
captives. Then they wept till they had no 
more power to weep. And the people were 
very angry with David because he had 



provoked the Amalekites, and because he 
had left the town without defence. And they 
would have stoned him ; therefore was he 
sorely distressed. So David inquired of the 
Lord, Shall I pursue after these robbers ? 
Shall I overtake them ? And he answered, 
Pursue after them, for without doubt thou 
shalt overtake them, and recover all. 

Startling News. 

So David pursued after them, he and his 
six hundred men with him. But when they 
came to the brook Besor, two hundred men 
were so faint that they could go no farther, 
and they abode by the brook. But David, 
with the four hundred, pursued after the 
Amalekites. 

Two days did David abide in Ziklag after 
he had returned from the slaughter of the 
Amalekites. And on the third day there 
came a man out of the camp of Saul ; for 
Saul had encamped on Mount Gilboa, and 
had done battle there with the Philistines. 
And the man had his clothes rent, and earth 
upon his head. 

And when he came to David, he fell to 
the earth and did obeisance. And David 
asked him, Whence comestthou? The man 
said, Out of the camp of Israel have I 
escaped. And David said, How went the 
matter ? I pray thee tell me. He answered, 
The people fled before the Philistines, and 
many are dead ; Saul also is dead, and Jona- 
than his son. 

Then David rent his clothes; and so also 
did all the men that were with him. And 
they mourned, and wept, and fasted until 
evening, for Saul, and for Jonathan his son, 
and for all the people of the Lord, because 
they were fallen by the sword, and had per- 
ished out of the land. 




PEACE AND JOY. 



210 




THE NAME OF THE LORD. 



220 



CHAPTER XVII. 



B. C. 1056. 

Vhe Reign of David — War with the Philistines — The Ark Brought to Jerusalem — * 
David and Uriah — Nathan's Rebuke — Parable of the Ewe Lamb — The Dead Child 
> — Rebellion of Absalom — David's Flight — A Great Battle — Death of Absalom — 
David's Grief — A Kiss and a Stab — Terrible Pestilence — David Yields his Throne 
to Solomon. 




AUL and his sons had fallen on 
Mount Gilboa, and the army of 
Israel was destroyed ; then those 
who dwelt in the plains of Jez- 
reel and by the borders of Jordan 
fled from their cities, and the 
Philistines came and dwelt in 
them. . Then the men, seeing that they 
wanted a leader, arose and anointed David 
to be their king ; and when David inquired 
of the Lord in which of the cities of Judah he 
should set up his kingdom, the Lord said 
that he should set it up in Hebron. But 
Abner, that was captain of Saul's host, took 
Ishbosheth, the son of Saul, and made him 
king; over the rest of Israel ; and Ishbosheth 
reigned in Manhanaim that is on the other 
side of Jordan eastward. 

After a while Abner went out with a 
company of men from Manhanaim to Gibeon 
in the land of Benjamin, for he would have 
the son of Saul dwell in the midst of his 
father's tribe ; and Joab, the son of Zeruiah, 
wen*" out against him with the servants of 
David. These two met by the pool in 
Gibeon, and encamped, the one on the one 
side of the pool and the other on the other 
side of the pool. Then Abner said to Joab, 
Let us choose champions from our com- 
panies, and let them fight together before us. 
So they chose champions from each company 



— twelve of the tribe of Benjamin, which 
followed Saul, and twelve of the servants of 
David. And the twelve fought against the 
twelve. They caught every one his fellow by 
the head, and thrust his sword into his fellow's 
side ; so they all died together. Wherefore 
that place was called in after time, the Field 
of the Sharp Swords, because the victory had 
fallen neither to these champions nor to those. 
After this, there was a very sore battle ; and 
Abner and the men of Israel fled before the 
servants of David. 

Then came all the tribes of Israel to David 
in Judah, saying, Behold, we are thy bone 
and thy flesh. In time past, when Saul was 
king over us, thou wast he that leddest out 
Israel and broughtest them back. And the 
Lord said to thee, Thou shalt feed my 
people Israel, and be a captain over Israel. 

Then David the king made a covenant 
with them in Hebron before the Lord, and 
they anointed him king over Israel. And 
after he was anointed they abode with David 
three days eating and drinking, for their 
brethren that dwelt near to the city had 
prepared a great store of good things for 
them ; bringing food on asses and camels 
and mules and oxen, even meal, and cakes of 
figs, and bunches of raisins, and wine, and 
oil, and oxen, and sheep abundantly ; for 
there was joy in Israel. 

221 



222 



THE REIGN OF DAVID. 



Thirty years old was David when he began 
to reign. For seven years and six months 
he reigned in Hebron over Judah, and in 
Jerusalem he reigned thirty and three years 
over all Israel and Judah. 

When David had been anointed king over 



blind to man the walls. And David was 
angry, and said, Whosoever smiteth the 
Jebusites shall be captain of the host. Then 
Joab, the son of Zeruiah, climbed up first and 
smote the garrison, and David made hiro 
captain of the host. 




DAVID ANOINTED KING OVER ISRAEL. 



all Israel, he went up to Jerusalem, he and 
all the men of war with him, that he might 
set up his throne therein, for Jerusalem 
belonged as yet to the children of Jebus. 
Now the citadel, which was called Mount 
Zion, was so strong that the Jebusites laughed 
David to scorn, putting the maimed and the 



When Hiram, king of Tyre, heard how 
David had taken the stronghold of the 
children of Jebus, he sent an embassy tc 
him. Also he sent cedar trees from Lebanon, 
and carpenters and masons, that they might 
build a palace for the king. 

Now the Philistines had heard that David 



THE REIGN OF DAVID. 



223 



had been anointed king over Israel, and they 
came up against him with their whole host. 
David therefore went down to the stronghold 
that was by the cave of Adullam, and there 
abode with his men of war ; and the Philis- 
tines spread themselves in the valley of the 
giants. 

And David inquired of the Lord, Shall I 
go up against the Philistines? And the 
Lord said, Go up ; for I will doubtless 
deliver the Philistines into thy hand. So 
David went up, and smote them ; and he 
called the name of the place where he smote 
them The Land of the Breaking-forth, 
because the Lord, he said, has broken forth 
upon mine enemies, even as waters break 
forth. For so suddenly had they fled that 
they left behind them the images of their 
gods, and these David and his men burned 
with fire. 

When David had rest from his wars, he 
went, and the chosen men of Israel with him, 
to fetch the ark from Kirjath-jearim, where 
it had been since the time when it was sent 
back by the Philistines, and he brought it to 
Jerusalem with great gladness. He and all 
the house of Israel brought up the ark of 
the Lord with shouting and with the sound 
of a trumpet. 

What Nathan Said. 

After this he said to Nathan the prophet, 
See now, I dwell in a house of cedar, but the 
ark of God dwelleth in a tent. Shall I build 
a house for it? And Nathan said, Go, do 
all that is in thine heart, for the Lord is with 
thee. 

When David was at rest from his wars, he 
said, Is there yet any that is left in the house 
of Saul, that I may show him kindness for 
Jonathan's sake? Now there was a servant 
of the house of Saul whose name was Ziba, 
and they brought him to David, and when 



David asked him concerning the house of 
Saul, he said, Jonathan hath yet a son who 
is lame in the feet. So David sent and 
fetched him. Ana when he came unto 
David, he fell or. his face, and did him 
reverence. 

And David said, Mephibosheth. And he 
answered, Behold thy servant. Then David 
said, Fear not; I will surely show thee 
kindness for Jonathan thy father's sake, and 
will restore thee all the land of Saul thy 
father's father ; and thou shalt eat bread at 
my table continually. 

Then Mephibosheth bowed himself before 
the king, and said, What is thy servant, that 
thou shouldest look on such a dead dog as 
I am ? The king called Ziba and said, 
I have given unto thy master's son all that 
pertained to Saul. Now therefore thou and 
thy sons and thy servants shall till the lands, 
and shall pay of their produce to Mephi- 
bosheth. And Ziba said, According to all 
that my lord the king hath commanded, so 
will thy servant do. 

David's Great Sin. 

After this Nahash, king of the children of 
Ammon, died, and Hanun, his son, reigned 
in his stead. Then said David, I will show 
kindness unto Hanun, the son of Nahash,. 
even as his father showed kindness unto me. 
So David sent messengers to comfort him. 

In the next year, at the time when kings 
go forth to battle, David sent Joab and the 
host against the city of Rabbah, but he 
himself tarried in Jerusalem. And being 
there he sinned a great sin, for he took 
Bathsheba, the wife of Uriah the Hittite, and 
caused that Uriah, her husband, should be 
slain. The way of his doing it was this. 

He wrote a letter to Joab, and sent it by 
the hand of Uriah, for Uriah had come to 
Jerusalem, saying, Set ye Uriah where the 




224 



AVID BRINGING THE ARK TO JERUSALEM WITH GREAT REJOICING. 



THE REIGN OF DAVID. 



225 



battle is hottest, and retire from him, that he 
may be smitten and die. Then Joab assigned 
to Uriah a place where valiant men of the 
city were. These made a sally from the city, 
and the men of Israel fled before them, and 
Uriah was left alone, and was slain. 

Then Joab sent a messenger to David to 
tell him of that which had happened ; and he 
said to the messenger, If the king's wrath 
arise, so that he say to thee, Why went ye 
so near to the city ? Knew ye not that they 
would shoot from the walls? Did not a 
woman cast a piece of millstone from the 
wall of Thebez upon Abimelech, so that he 
died ? Then shalt thou say, Thy servant 
Uriah, the Hittite, is dead also. The messen- 
ger went and showed David all that Joab 
had sent him for. And David said unto the 
messenger, Say unto Joab, Let not this thing 
rouble thee, for the sword devoureth one as 
well as another ; make thy battle - trong 
against the city, and overthrow it. 

When Uriah's wife had mourned for her 
husband seven days, David took her to be 
his wife, and she bore him a son. But the 
thing David had done displeased the Lord. 

The Poor Man's Lamb. 

Therefore the Lord sent Nathan the 
prophet unto David. And he came and 
said, Give me thy judgment in this matter. 
There were two men in one city ; the one 
rich and the other poor. The rich man had 
very many flocks and herds ; but the poor 
man had nothing, save one little ewe lamb, 
which he had bought and nourished up ; and 
it grew up in the house with him, and with 
his children. It did eat of his own bread, 
and drank of his own cup, and lay in his 
bosom, and was unto him as a daughter. 

And there came a traveller unto the rich 
man, and he spared to take of his own flock 
and of his own herd, to dress for the wayfar- 
15 



ing man that had come unto him ; but took 
the poor man's lamb, and dressed it for the 
man that was come unto him. 

And David's anger was greatly kindled 
against the man ; and he said to Nathan, As 
the Lord liveth, the man that hath done this 
thing is worthy to die. He shall restore the 
lamb fourfold, because he did this thing, and 
because he had no pity. 

Then Nathan said to David, Thou art the 
man. Thus saith the Lord, I anointed thee 
to be king over Israel, and gave thee all that 
was Saul's thy master's. And if this had 
been too little, I would have given thee 
more. Wherefore, then, hast thou despised 
the commandment of the Lord, and taken the 
wife of Uriah to be thy wife, and slain him 
with the sword of the children of Amnon ? 
Now therefore the sword shall never depart 
from thy house. 

The Child Must Die. 

Then David said unto Nathan, I have 
s'nned against the Lord. 

And Nathan said to David, The Lord hath 
put away thy sin ; thou shalt not die. 
Nevertheless, because by this deed thou hast 
given to the enemies of the Lord great 
occasion to Dlaspheme> the child that has 
been born unto thee shall surely die. And 
Nathan departed to his house. 

After this the child that Uriah's wife had 
borne to David was very sick. And David 
besought God for the child, and fasted, and 
went to his chamber, and lay all night upon 
the ground. And when the elders of his 
house would have raised him up from the 
earth, he refused ; neither would he eat 
bread. On the seventh day the child died. 
The servants of David feared to tell him that 
the child was dead ; for they said, Behold, 
while the child was yet alive, we spoke unto 
him, and he would not hearken unto our 



226 



THE REIGN OF DAVID. 



voice ; what hurt will he do to himself if we 
tell him that the child is dead ? 

But when David saw that his servants 
whispered together, he perceived that the 
child was dead. Then he said to his servants, 
Is the child dead ? And they said, He is 
dead. 

Thereupon David arose from the earth, 



And he said, While the child was yet 
alive, I fasted and wept: for I said, Who can 
tell whether God will be gracious to me, that 
the child may live ? But now he is dead, 
wherefore should I fast ? Can I bring hin> 
back again ? I shall go to him, but he shal) 
not return to me. 

After this David's wife Bathsheba bore hip* 




DAVID MOURNING THE DEATH OF HIS CHILD. 



and washed, and anointed himself, and 
changed his apparel, and came into the house 
of the Lord, and worshipped. Then said his 
servants unto him, What thing is this that 
thou hast done ? Thou didst fast and weep 
for the child while it was alive ; but when 
the child was dead, thou didst rise and eat 
bread ? 



another son ; and David called his namr 
Solomon ; and the Lord loved him, and sent 
by Nathan the prophet that he should hart 
also the name Jedidiah, which is by interpre- 
tation, Beloved of the Lord. 

Meanwhile Joab fought against Rabbah,. 
and took it. And he sent to David, saying,. 
I have fought against Rabbah, and have; 



THE REIGN OF DAVID. 



227 



taken the Lower City. Now gather the rest 
of the people together, and encamp against 
the Upper City, and take it; lest I take it, 
and the glory of its taking be mine. 

So David went up against Rabbah, and 
took it. The crown that was upon the head 
of Milcom their god he took and set on his 
own head; and the people he put to death 
with fire and sword. 

Every Man a Soldier. 

Now the army of David was ordered in 
this fashion. First, there was the band of 
the Six Hundred that were called The 
Mighty Men. These had been with him 
when he wandered in the wilderness; and 
when one died, another was chosen in his 
place. The Six Hundred were in three 
bands, and each band again was in ten com- 
panies ; and for each band was there a chief 
and for each company a leader. The chiefs 
of the bands were the Three, and the leaders 
of the companies the Thirty. Dut the 
captain of the Six. Hundred was Abishai, the 
brother of Joab. 

Second, there was the Body-guard, that 
was called the Cherethites and Pelethites. 
Their captain was Benaiah, the son of 
Jehoiada. 

Third, there was the Host, to which every 
man of the children of Israel was called, 
being grown to manhood, not yet disabled 
by age. And this Host was divided into 
twelve parts, for each month one, and the 
number of a part was four and twenty 
thousand. The leaders of the parts were 
from the Body-guard or the Six Hundred ; 
and the captain of the Host was Joab. 

When David was growing old, there arose 
a great quarrel between two of his sons, 
namely, Amnon, his eldest born, and Absalom, 
for Absalom hated Amnon, not without 
cause. After a while Absalom had a shearing 



of sheep in the land of Ephraim. Amnon. 
was there and was slain by the servants of 
Absalom. 

But Absalom fled to Geshur, to Talmai 
his mother's father. 

After a while David was comforted for the 
death of his son Amnon ; and he longed to 
see Absalom again; and would have called 
him back, but that all his household and his 
servants were against him in this matter. 
But when Joab perceived how the king's 
heart was inclined, he devised means for 
strengthening him in his purpose. 

The king sent for Joab and said, Let the 
young man come back to his house, but let 
him not see my face. So Joab went, and 
fetched Absalom from Geshur, and Absalom 
returned to his house. 

Now in all Israel there was not one to be 
praised so much for his beauty as Absalom. 
From the sole of his foot to the crown of his 
head there was no blemish in him. His hair, 
which he cut every year, was very thick and 
heavy. 

For two years Absalom dwelt in Jerusalem, 
and saw not the king's face. Therefore he 
sent for Joab, that Joab might bring him 
unto the king. Twice he sent for him, but 
Joab would not come. 

Burning the Barley Field. 

Then Absalom bade his servant set fire to 
a field of barley that was Joab's, and near to> 
his own. And they set the field on fire. 
Then Joab came to Absalom, and said, 
Wherefore have thy servants set my field on 
fire ? Absalom said, Because thou wouldest 
not come to me. Wherefore am I come 
from Geshur ? It had been good for me to 
abide there. Let me now therefore see the ' 
king's face, and if I have done wrong, let him 
kill me. 

So Joab brought Absalom before the king,. 




228 



DAV J tt PARDONING ABSALOM 



THE REIGN OF DAVID. 



229 



and Absalom bowed himself on his face to 
the ground before the king, and the king 
kissed him. 

After these things Absalom thought to 
make himself king in the room of his father 
David. First he prepared for himself chariots 
and horses and fifty men to run before him. 
Also he rose up early, and stood in the way 
that led to the gate of the city ; and when 
any man brought a cause to the king for 
judgment, Absalom called him, and said, Of 
what city art thou ? And the man would 
answer, Thy servant is of such or such a 
tribe. 

Then Absalom said, Thy cause is good and 
right ; but there is no man deputed of the 
king to hear thee. Further he said, Oh that 
I were made judge in the land, that every 
man that had any suit or cause might come 
unto me, and I would dG him justice ! 
Furthermore, when any man came nigh to , 
him to do obeisance to him, he put forth his 
hand, and took him, and kissed him. So 
Absalom stole the hearts of the men 
Israel. 

Calls Himself King. 

After four years he sent to the king, I pray 
thee, let me go and fulfill my vow which I 
have vowed unto the Lord in Hebron. For 
thy servant vowed a vow when I abode at 
Geshur in Syria, saying, If the Lord shall 
indeed bring me again to Jerusalem, then 
will I serve the Lord. The king said, Go in 
peace. 

Now Absalom had sent men secretly 
throughout all the tribes of Israel, who should 
cry, when they heard the sound of the 
trumpet, Absalom reigneth in Hebron. So 
Abs?.lom arose and went to Hebron, and two 
hundred men with him, that went as guests 
to his feast. They went in their simplicity, 
and knew not anything of the matter. Also 



he sent for Ahithophel, David's counsellor. 
Now Ahithophel was grandfather to Bath- 
shcba, that had been wife to Uriah the 
Hittite, whom David had slain ; and he ore 
ill-will to David for this matter. 

Then came a messenger to David, saying, 
The hearts of the men of Israel are gone 
after Absalom. Then David said unto his 
servants that were with him at Jerusalem, 
Arise, let us flee ; for we shall not else escape 
from Absalom ; make speed to depart, lest 
he overtake us suddenly, and bring evil upon 
us, and smite the city with the edge of the 
sword. 

The king's servants said unto him, Behold 
thy servants are ready to do whatsoever my 
lord the king shall appoint. 

David's Flight. 

So the king went forth, and all the people 
after him ; and he abode that night in a 
house that was called the Far House. The 
Six Hundred also went with him under 
Ittai the Gittite. Then said the king to 
Ittai, Wherefore goest thou also with us ? 
Return to thy place, and serve the new king. 
Thou art but a stranger here, and earnest but 
yesterday. Why then should I make thee 
go with me when I am driven forth ? Return 
thou, and take thy brethren with thee. 
Mercy and truth be with thee ! 

Ittai answered the king, and said, As the 
Lord liveth, and as my lord the king liveth, 
surely in what place my lord the king shall 
be, whether in death or life, there shall thy 
servant be. 

Then David said to Ittai, Pass over Kidron, 
and he passed over with his men. And all 
the country wept with a loud voice, as the 
king passed over the brook, going the way of 
the wilderness. 

And Zadok and Abiathar, and the Levites 
that were with them, came bearing the ark of 



230 



THE REIGN OF DAVID. 



the covenant, But David said, Carry the ark 
back into the city. If I find favor in the eyes 
of the Lord he wili bring me back again, and 
I shall see both it and my own house. But 
if he say, I have no delight in thee, then lo ! 
I am here. Let him do as it seemeth good 
to him. 

Then David went up to the Mount of 



And when he was come to the high place 
on the top of the mount, Hushai the Archite 
came to him with his coat rent and dust upon 
his head. David said unto him, If thou 
passest on with me, thou wilt be a burden 
unto me ; but if thou wilt return to the city, 
and wilt say to Absalom, As I have been thy 
father's servant hitherto, so will I be now thy 




SHIMEI CASTING STONES AT DAVID. 



Olives. Barefoot he was, and he had his 
head covered ; and all the people that were 
with him had their heads covered, and they 
also wept sore. And it was told David, 
Ahithophel is among them that are conspira- 
tors with Absalom. And David said, O 
Lord God, I pray thee, turn the counsel of 
Ahithophel into foolishness. 



servant, then thou mayest defeat for me the 
counsel of Ahithophel. Zadok and Abiathar 
the priests are with thee there. Therefore 
whatsoever thou shalt hear in the king's 
house, tell it to the priests ; and they shall 
send it unto me by their two sons, Ahimaaz 
and Jonathan. So Hushai returned to Jeru- 
salem ; and Absalom came into Jerusalem, 



THE REIGN OF DAVID. 



231 



As David went on by the border of 
Benjamin, one Shimei, that was of the house 
of Saul, came forth out of his house, cursing 
as he came. And he cast stones at David, 
and at his servants ; the people and the Six 
Hundred being on his right hand and his 
ieft. 

And Shime' said, Get thee out, thou man 
of blood, thou son of Belial ! The Lord hath 
returned upon thee all the blood of the house 
of Saul, in whose stead thou hast reigned ; 
and hath delivered the kingdom into the 
hands of Absalom, thy son. Behold, thou 
art taken in thine own evil, because thou art 
a man of blood. 

Absalom Seeking Counsel. 

Absalom asked Ahithophel for his counsel. 
Now the counsel of Ahithophel in those days 
was esteemed as the oracle of God ; by both 
David and Absalom was it so esteemed. 
Ahithophel therefore said, Let me choose out 
now twelve thousand men, and I will arise 
and pursue David this night ; and I will come 
upon him, when he is weary and weak, and 
take him by surprise. All the people that 
are with him will flee, and I will smite the 
king only, and bring back the people to thee. 
If we slay David, then wilt thou have thy 
wish, and the people shall be in peace. 

This counsel pleased Absalom well, and 
all the elders of Israel. Nevertheless Absa- 
lom said, Call now Hushai, and let us hear 
likewise what he saith. 

So Hushai came, and when Absalom told 
him what Ahithophel had counselled, he 
said, The counsel of Ahithophel is not good 
at this time. Thou knowest that thy father 
and his men are mighty men, and that they 
are full of wrath, even as a bear that hath 
been robbed of her whelps. Also thy father 
is a man of war from his youth. Therefore 
my counsel is this, Gather all Israel together 



from Dan to Beer-sheba, till the host be as 
the sand that is by the sea for multitude ; 
and go also to battle in thine own person. 
We shall come upon him in his hiding-place, 
and overwhelm him, even as the dewcovereth 
the ground ; and of him and of all that are 
with him there shall not be left so much as 
one. Moreover, if he be gotten into a city, 
then shall Israel bring ropes unto that city, 
and we will draw it into the river, until there 
be not one small stone found there. 

Then Absalom and all the elders said, The 
counsel of Hushai is better than the counsel 
of Ahithophel. For the Lord had com- 
manded that the good counsel of Ahithophel 
should be defeated, that he might bring evil 
upon Absalom. 

Hushai told the whole matter to Zadok 
and Abiathar the priests, and said unto them, 
Send now to David, and warn him that he 
tarry not in the wilderness this night, but 
pass speedily over Jordan, lest he and the 
people that are with him be destroyed. For 
he feared even yet that the counsel of 
Ahithophel might be followed. 

They Escape Beyond Jordan. 

Then David and all the people that were 
with him passed quickly over Jordan. By 
the morning light there was not one that had 
not passed over. 

But when Ahithophel saw that his counse' 
was not followed, he saddled his ass, and 
went to Giloh, his own city, and put his 
household in order, and hanged himself. 

David came to Mahanaim, and pitched his 
camp there ; and Absalom and the men of 
Israel passed over Jordan, and pitched in 
Gilead. 

When David was come to Manhanaim, 
friends brought beds, and basins, and earthen 
vessels, and wheat, and barley, and flour, and 
parched corn, and beans, and lentils, and 



232 



THE REIGN OF DAVID. 



honey, and butter, and sheep, and kine, for 
David and for the people that were with him 
in the wilderness, for they said, The people 
are hungry, and weary, and thirsty in the 
wilderness. 

Then David mustered the people that were 
with him, and set over them captains of 
thousands and captains of hundreds. A 
third part he gave to Joab, and a third part 
to Abishai, and a third part to Ittai. And he 
said to the people, I will surely go forth with 
you myself also. 

But the people answered, Thou shalt not 
go forth. If we flee, none will care ; no, nor 
if the half of us be slain. There are ten 
thousand like to us, but not one like thee. 
Therefore let it be thy part to succor us out 
of the city. 

Then the king said, What seemeth to you 
best that will I do. 

Anxious for Absalom. 

And he stood by the gate side, and all the 
people went out by their hundreds and their 
thousands. And the king commanded Joab 
and Abishai and Ittai, Deal gently with the 
young man Absalom for my sake. And all 
the people heard him when he thus spoke. 
So the people went out into the field against 
the men of Israel, and the two hosts met in 
a place that was called the wood of Ephraim. 
And Israel fled before the servants of David, 
and there was a great slaughter, for the battle 
was scattered over all the face of the country, 
and more were lost in the wood than fell by 
the sword. 

Absalom, as he fled, came upon the 
servants of David. Now he was riding on 
the king's mule, and as he rode he went under 
the boughs of a great terebinth tree, and his 
hair was caught in the boughs, so that he 
hanged between heaven and earth ; and the 
mule went away from under him. And a 



certain man saw it, and went and told Joah I 
saw Absalom hanging in a terebinth tree. 

Joab said unto the man, Didst thou see 
him and not smite him there to the ground? 
I would have given thee ten shekels of silver 
and a girdle. 

The man said, Though I should receive a 
thousand shekels of silver, yet would I not 
put forth my hand against the king's son ; 
for in our hearing the king charged thee and 
Abishai and Ittai, saying, Beware that none 
touch the young man Absalom. Verily I 
should have contrived mischief against myself; 
for nothing is hid from the king, and thou 
thyself would have set thyself against me. 

Thrust Through With Darts. 

Joab answered, I may not lose time in 
talking with thee. And he took three darts 
and thrust them into Absalom while he hung 
yet alive in the tree; andthe young men that 
bore Joab's armor made an end of him. 

After this Joab blew the trumpet, and 
called back the people from pursuing after 
Israel. But Absalom they took, and cast 
into a great pit in the wood, and piled a great 
heap cf stones over him. 

Now Absalom in his lifetime had reared a 
pillar for himself in the King's Vale near to 
Hebron ; for he said, I have no son to keep 
my name alive ; and he called the pillar after 
his own name. 

Then said Ahimaaz, the son of Zadok, Let 
me now run, and bear tidings to the king, 
how the Lord hath avenged him of his 
enemies. Joab said, Thou shalt not bear 
tidings this day, because the king's son is 
dead. But he said to a slave that he had, 
Run thou and tell the king what thou hast 
seen. So the man bowed himself and ran. 

After which Ahimaaz said again to Joab, 
Let me run after thy messenger. Joab 
answered,Why wouldst thou run, seeing that 



THE REIGN OF DAVID. 



233 



thou hast nothing more to tell ? Never- 
theless, when he urged him, he let him run. 

Now the slave ran by the way of the hills, 
and Ahimaaz by the way of the valley of 
Jordan ; and Ahimaaz outran the slave. 

The king sat between the two gates ; and 
the watchman that was on the roof above the 
gates saw a man running, and told the king. 
The king said, If he be alone, he bringeth 
tidings. And he came apace, and drew near. 
Then the watchman saw another man run- 
ning, and he called the porter and said, 
Behold another man running alone. And 
the king said, He also bringeth tidings. 

The watchman said, The running of the 
first is as the running of Ahimaaz, the son of 
Zadok. The king answered, He is a good 
man, and cometh with good tidings. 

Then Ahimaaz called unto the king, and 
said, All is well. And he fell to the earth on 
his face before the king, and said, Blessed be 
the Lord thy God, which hath held them 
back that lifted up their hand against my lord 
the king ! 

And the king said, Is the young man 
Absalom safe ? Ahimaaz answered, When 
Joab sent thy servant, I saw a great tumult, 
but I knew not the cause. So the king said, 
Turn aside and stand here. So he turned 
aside and stood still. Then came the other 
and said, Tidings, my lord the king ; for the 
Lord hath avenged thee this day of all that 
rose up against thee. 

David's Grief for His Son. 

And the king said to the man, Is the young 
man Absalom safe? The man said, The 
enemies of my lord the king, and all that rise 
against thee to do thee hurt, be as that young 
man is. 

And the king was much moved, and went 
up to the chamber over the gate and wept ; 
and as he wept he said, O my son Absalom, 



my son, my son Absalom ! would God I had 
died for thee, O Absalom, my son, my son! 

It was told Joab, saying, The king weep^ 
eth and mourneth for Absalom. And the 
joy that day was turned into mourning for 
all the people ; for the people heard how the 
king was grieved for his son ; and the people 
went by stealth that day into the city, as 
people being ashamed steal away when they 
flee in battle. But the king covered his face, 
and cried with a loud voice, O my son 
Absalom, O Absalom, my son, my son ! 

Now there was a certain evil man, whose 
name was Sheba, a Benjamite. He blew a 
trumpet and said, We have no part in David, 
neither have we inheritance in the son of 
Jesse. Every man to his house, O Israel. 
So the men of Israel left following David 
and went after Sheba, but the men of Judah 
clave unto their king. Then David said to 
Amasa, Gather me the men of Judah within 
three days, and be thou present thyself. 
And Amasa went, but he tarried beyond the 
time. 

A Deadly Stab. 

Then said David to Abishai, Now shall 
Sheba do us mere harm than did Absalom. 
Take thou my cervantc and pursue him, lest 
he get into some fenced city, and escape us. 
So Abishai went out with Joab's men, and 
with the Six Hundred, to pursue after Sheba. 

When they were by the great stone at 
Gibeon, Amasa came to meet them. Now 
Joab had on him his soldier's cloak, and 
beneath it his sword hanging from the belt , 
and as he went to greet Amasa, the sword 
chanced to fall from his sheath. Then Joab 
picked it from the ground with his left hand, 
and with his right hand he took hold of 
Amasa's beard to kiss him, saying, Art thou 
in health, my brother? But Amasa took no 
heed to the sword that was in Joab's left hand. 



234 



THE REIGN OF DAVID. 



Then Joab smote him unawares with the 
sword under the fifth rib, nor needed to smite 
him again, for he fell dead. And Joab and 
Abishai pursued after Sheba. Then one of 



the field, and cast a cloth over him. After 
this all the people followed Joab. 

After these things David was moved in 
the pride of his heart to number Israel ; and 




DAVID INSTRUCTING JOAB TO NUMBER THE PEOPLE. 

he said to Joab, Go through all the tribes and 
take the number of the people. 

Joab said to the king, The Lord thy God 
add to the people, how many soever they be, 
an hundredfold, and that the eyes of my 



Joab's servants cried, He that is for David, 
let him follow after Joab ; and when he saw 
that all the people tarried where they saw 
Amasa lying in his blood in the midst of the 
highway, he took him from the highway into 



THE REIGN OF DAVID. 



235 



lord the king may see it; but why doth my 
lord the king delight in this thing? 

Nevertheless the word of the king pre- 



Jerusalem, and gave the number of the 
people to the king. Of Israel there were 
eight hundred thousand fighting men, and of 




AN ANGEL GOES FORTH TO SMITE THE LAND. 



vailed against Joab. So he and the captains 
of the host went through all the land num- 
bering the people, and at the end of nine 
months and twenty days they came again to 



Judah five hundred thousand. But David's 

heart smote him that he had done this thing. 

The numbering of the people by David 

was an act of distrust in God. Instead of 



2SS 



THE REIGN OF DAVID. 



trusting the Lord to give success to his 
army, he wished to know before he went 
forth to any more battles that he had an 
army able to prevail against his foes. If he 
had felt perfect trust in the Lord of Hosts he 
would not have stopped to ask whether his 
Army was great or small. 



strait. Let me fall down into the hand of 
the Lord, for his mercies are great, and let 
me not fall into the hand of man. So the 
Lord sent a pestilence upon Israel, and there 
died of the people seventy thousand men. 

And David saw the angel of the Lord by 
the thrashing-floor of Araunah the Jebusite, 




DAVID BUILDS A NEW ALTAR. 



Then Gat*, David's seer, came to him and 
said, Thus saith the Lord, I offer thee three 
things. Choose thee one of them that I may 
do it unto thee. Shall seven years of famine 
come unto thee in thy land ? Or wilt thou 
flee three months before thine enemies? Or 
shall there be three days' pestilence in the land ? 

David said unto Gad, I am in a great 



that was in the stronghold of Jerusalem, 
And David said, I have sinned, and done 
wickedly ; but these sheep, what have they 
done ? Let thine hand, I pray thee, be 
against me, and against my father's house. 

That day came Gad, the seer, to David, 
and said, Go up, rear an altar to the Lord in 
the thrashing-floor of Araunah. And David 



THE REIGN OF DAVID. 



23? 



did as the Lord commanded. And Araunah 
saw the king and his servants coming, and 
he went out, and bowed himself before the 
king on his face to the ground. 

Araunah said to the king, Wherefore is 

my lord the king come to his servant? The 

dng answered, To buy the thrashing-floor of 

thee, to build an altar unto the Lord, that 

the plague may be stayed from the people. 

Then Araunah said to David, Let my 
lord the king take and offer up what seemeth 
good to him. Behold, here are oxen for 
burnt sacrifice, and the thrashing instruments 
and harness of the oxen for wood. All 
these things did Araunah, as a king, give to 
the king, saying, The Lord thy God accept 
thine offering. 

But the king said, Nay, but I will buy 
these things of thee for a price ; neither will 
I offer burnt-offerings to the Lord my God of 
that which doth cost me nothing. 

So David gave to Araunah for the thrash- 
ing-floor and for the oxen and for the instru- 
ments fifty shekels of gold, that is, about 
five hundred dollars. And he built there an 
altar, and offered sacrifice. And after this 
the plague was stayed. 

When David was old, Adonijah, his eldest 
son, thought in his heart to be king. He 
was a very goodly man, and younger than 
Absalom ; and his father had never thwarted 
him at any time. And he conferred with 
Joak and Abiathar, and they followed him ; 
but Zadok and Nathan, and the rest of the 
Six Hundred were against him. 



Adonijah made a great feast at the Fuller's 
Fountain, and called all his brethren the 
king's sons, and all the king's servants, but 
Nathan and Benaiah and Solomon and the 
Six Hundred he called not. 

They Ask David About It. 

Nathan said to Bathsheba, Hast thou not 
heard that Adonijah is king, and David our 
lord knoweth it not ? Let me, I pray thee 
give thee wise counsel, that thou mayest save 
thine own life, and the life of thy son Solomon. 
Go, get thee in unto King David, and say, 
Didst thou not swear unto thine handmaid 
that Solomon, my son, should reign after 
thee ? Why then doth Adonijah reign ? 
Behold, while thou talkest there with the 
king, I also will come in and confirm thy 
words. 

So Bathsheba went in unto the king, and 
did obeisance, and spoke as Nathan had 
bidden her ; and she told him what Adonijah 
had done. While she yet talked with the 
king Nathan came in and bowed himself to 
the ground before the king, and he said, My 
lord, O king, is it thy pleasure that Adonijah 
should reign after thee ? Lo ! he hath made 
a great feast, and called tnereto the king's 
sons and the captains of the host, and they 
eat and drink before him, and shout, God 
save King Adonijah. 

Then the king said to Bathsheba, As the 
Lord liveth that hath delivered me all my 
life, even as I sware saying, Solomon, thy 
son, shall reign even so will I do this day. 



CHAPTER XVIII. 



B. C. 1015. 

The Story of Solomon — David's Choice of a King — The Anointing — Building the 
Temple — The Ark Placed in the Holy of Holies — The Dedication of the Lord's 
House — Solomon Punishes Wrong-Doers — Dispute About a Child — Visit from the 
Queen of Sheba — A Magnificent Throne — Horses and Chariots — Sin of Idolatry 
— Solomon's Proverbs — The Fool and Wise Man — The Virtuous Woman. 




ATHSHEBA, who had been the 
wife of Uriah the Hittite, became 
the wife of King David, and had 
^^t^CP a son, whom his father called 
Solomon, which is by interpre- 
tation " peaceful ; " for having 
been himself a man of war, he 
desired that the days of his child should be 
days of peace. And there came a message 
from the Lord by the hand of Nathan the 
prophet that the child should have also the 
name of Jedidiah — that is to say, " Beloved 
of. Jehovah." And King David loved him 
more than his other sons. 

Now when David was old anu __^ble, 
Adonijah the son of Plaggith, and o"'n 
brother to Absalom, being now the eldest of 
the princes, thought to make himself king in 
his father's room. To this end he conferred 
with Joab, the captain of the host, and 
Abiathar the high priest, and they helped 
him ; but Zadok the priest, and Nathan the 
prophet, and the king's brother, and the rest 
of the mighty men that had been with David 
m the wilderness, were against him. 

And when Adonijah made a great feast at 
the Fuller's Fountain to Joab and the rest of 
his followers, Nathan came to Bathsheba, 
and said to her, Dost thou not know that 
Adonijah the son of Haggith doth reign, and 
David our lord knoweth it not? Let me, I 
238 



pray thee, give- thee counsel, that thou mayest 
save thine own life and the life of thy son 
Solomon. Go, get thee in unto King David, 
and say unto him, Didst not thou, my lord, 
sware unto thine handmaid, saying, Assuredly 
Solomon thy son shall reign after me ? 
Why then doth Adonijah reign ? Behold, 
while thou yet talkest there with the king, I 
will come in and confirm thy words. 

Who Was to be King. 

And Bathsheba went in unto the king, and: 
spoke according to these words. She said 
also, The eyes of all Israel are upon thee, Q 
king, for they wait till thou tell them who 
shall be king after thee. Otherwise it shall 
come to pass, when my lord the king shall 
sleep with his fathers, that I and Solomon my 
son shall be counted offenders. 

While she talked with the king, Nathan the 
prophet came to the palace ; and it was told 
the king, Behold, Nathan the prophet. 

So the king sent for him, and Bathsheba. 
went out from David's presence. And when 
Nathan was come in before the king, he 
bowed himself before the king with his face 
to the ground. And he said, My lord, O 
king, hast thou said, Adonijah shall reign, 
and shall sit upon my throne after me ? And 
he told him according to all that Bathsheba 
had said. 



THE STORY OF SOLOMON. 



239 



Then King David said, Call me Bathsheba. 
And she came into the king's presence, and 
stood before the king. 

And the king said, As the Lord liveth, 
that hath redeemed my soul out of all 
distress, even as I sware unto thee by the 
Lord God of Israel, saying, Assuredly Solo- 
mon thy son shall reign after me, and he 
shall sit upon my throne in my stead; even 
so will I certainly do this day. 

Then Bathsheba bowed with her face to 
the earth, and did reverence to the king, and 
said, Let my lord King David live for ever. 

And King David said, Call me Zadok the 
priest, and Nathan the prophet, and Benaiah 
the son of Jehoiada. Then these three came 
and stood before the king. 

The King's Mule. 

The king said unto them, Take with you 
the king's guards, and cause Solomon my 
son to ride upon my own mule, and bring 
him down to the valley of Siloam, and let 
Zadok the priest and Nathan the prophet 
anoint him there to be king over Israel: and 
blow ye with the trumpet, and say, God save 
King Solomon. After that ye shall come up 
after him, that he may sit upon my throne ; 
Cor he shall be king in my stead, for I have 
appointed him to be ruler over Israel and 
over Judah. 

Then Benaiah answered, So be it : may 
God do so. As he has been with my lord 
the king, even so may he be with Solomon, 
and make his throne greater than the throne 
of my lord David. 

So Zadok the priest, and Nathan the 
prophet, and Benaiah the son of Jehoiada, 
and the guard went down to Siloam, and 
Solomon went with them, riding on the 
king's mule, on which none but the king 
might ride. And Zadok the priest took a 
horn of oil out of the tabernacle, and anointed 



Solomon. And they blew the trumpet, and 
the people shouted, God save King Solomon. 

Now when Adonijah heard what had 
happened he arose and fled to the tabernacle, 
and laid hold of the horns of the altar. 

They told King Solomon, saying, Adonijah 
feareth for his life: for he hath caught hold 
of the horns of the altar, saying, Let King 
Solomon swear unto me to-day that he will 
not slay his servant with the sword. 

And Solomon said, If he will show himself 
a worthy man, there shall not a hair of his 
head fall to the ground; but if wickedness 
be found in him, he shall die. 

So they brought down Adonijah from the 
altar ; and he came and bowed himself to 
King Solomon. And Solomon said to him, 
Go to thine house. 

After these things David gathered all the 
princes of Israel, and all the captains of the 
army, and all the stewards of the king's, 
possessions to Jerusalem. 

The Temple to be Built. 

^xiid he stood upon his feet before them. 
and said, I had it in my heart to build a house 
of rest for the ark of the covenant : but God- 
said unto me, Thou shalt not build an house 
for my name, because thou hast been a man 
of war, and hast shed blood. Solomon thy 
son shall build my house and my courts : for 
I have chosen him to be my son, and I will 
be his father. Moreover, I will establish his- 
kingdom for ever, if he be constant to do my 
commandments and my judgments, as at this 
day. Do ye, therefore, keep all the command- 
ments of the Lord your God : that ye may- 
possess this good land, and leave it for an 
inheritance for your children after you for 
ever. 

And thou, Solomon my son, know thou 
the Lord God of thy father, and serve him 
with a perfect heart and with a willing mind z 



240 



THE STORY OF SOLOMON. 



for the Lord searcheth all hearts, and under- 
standeth all the imaginations of the thoughts • 
if thou seek him, he will be found of thee ; 



courses of the priests and Levites, and all 
the work of service of the house ; and gold 
for all the things that should be of gold, and 




SOLOMON IS CROWNED KING 

but if thou forsake him, he will cast thee off 
for ever. 

Then David gave to Solomon the pattern 
of the house that he should build ; and the 



silver for all the things that should be of 
silver ; and he said to him, Be strong and of 
good courage, and do it ; and fear not, nor 
be dismayed; for the Lord God, even my 



THE STORY OF SOLOMON. 



241 



God, will be with thee ; he will not leave 
thee, nor forsake thee, till thou hast finished 
all the work for his house. 

And yet again after this David gathered 
all the congregation of Israel, and said to 
them, Solomon my son, whom alone God 
hath chosen, is young and tender, and the 
work is gr^.t : for the palace is not for man, 
but for the Lord God. 

And he told them what treasure he had 
prepared for the building of the house, and 
said, Who then is willing this day to conse- 
crate his service unto the Lord ? 

They Praise the Lord. 

Then the chief of the fathers, and the 
princes of the tribes, and all the people, 
offered willingly of their substance. 

Wherefore David blessed the Lord before 
the congregation, and said, Blessed be thou, 
Lord God of Israel our father, for ever and 
ever. Thine, O Lord, is the greatness, and 
the power, and the glory, and the victory, 
and the majesty : for all that is in the heaven 
and in the earth is thine ; thine is the king- 
dom, O Lord, and thou art exalted as head 
above all. Both riches and honor come of 
thee, and thou reignest over all ; and in 
thine hand is power and might ; and in 
thine hand it is to make great, and to give 
strength unto all. 

Th^n David said to all the congregation, 
Now bless the Lord your God. So all the 
congregation blessed the Lord God of their 
fathers, and bowed down their heads and 
worshipped. 

On the morrow they offered sacrifices and 
burnt-offerings unto the Lord — a thousand 
bullocks, a thousand rams, and a thousand 
lambs ; and they did eat and drink before the 
Lord on that day with great gladness. So 
they made Solomon the son of David king a 
second time. 
16 



After these things the time came for David 
to die ; and Solomon sat upon his throne, 
and his kingdom was established greatly. 

But Adonijah the son of Haggith was not 
content that he should be passed over. 
Therefore he went to Bathsheba, the queen- 
mother. And Bathsheba said, Comest thou 
peaceably ? 

He answered, Peaceably ; and now I have 
somewhat to say unto thee. And she said, 
Say on. 

Adonijah Seeks a Wife. 

Then he said, Thou knowest that the 
kingdom was mine, and that all Israel set 
their faces on me, that I should reign : never- 
theless the kingdom is become my brother's : 
for it was his from the Lord. And now I 
ask one petition of thee, deny me not. And 
Bathsheba said, Say on. 

And he said, Speak I pray thee, unto the 
king, that he give me Abishag the Shunam- 
mite to wife. 

Now Abishag the Shunammite had been 
one of the wives of King David ; and it was 
the custom that when the king was dead his 
wives should not be given to another, except 
only to him that should reign in his 
stead. Adonijah, therefore, did this thing in 
subtlety, to the intent that he might seem to 
Israel to be king after his father. 

Bathsheba said, Well ; I will speak for 
thee unto the king. So she went to King 
Solomon, to speak for Adonijah. And the 
king rose up to meet her, and bowed himself 
unto her, and sat down on his throne, and 
said to his servants, set a seat for the king's 
mother. And she sat on his right hand. 

Then she said, I desire one small petition of 
thee ; say me not nay . And the king said , Ask 
on, my mother : for I will not say thee nay. 
Then she said, Let Abishag the Shunammite 
be given to Adonijah thy brother to wife. 



242 



THE STORY OF SOLOMON 



King Solomon answered, And why dost 
thou only ask Abishag the Shauammite for 
my brother Adonijah ? Ask for him the 
kingdom also ; for he is my elder brother, 
yea, ask it for him, and for Abiathar the priest, 
and for Joab the son of Zeruiah. 

And he sware by the Lord, saying, God 
do so to me, and more also, if Adonijah 
have not spoken this word against his own 
life. And he sent Benaiah, the captain of 
the host, to slay him. 

Then the king said to Abiathar the high 
priest, Get thee to Anathoth, to thine own 
fields ; for thou art worthy of death : yet I 
will not put thee to death, because thou 
barest the ark before David my father, and 
because thou wast afflicted in all wherein my 
father was afflicted. 

The Fate of Joab. 

So Solomon thrust out Abiathar from 
being high priest. Thus was fulfilled the 
word of the Lord which said to Eli, that 
his house should be cast out from the priest- 
hood. 

When Joab heard that Adonijah had been 
slain, and that Abiathar was banished, he 
fled unto the tabernacle of the Lord, and 
caught hold of the horns of the altar. It 
was told King Solomon that Joab had fled 
to the tabernacle of the Lord, and that he 
was by the altar. Then Solomon said to 
Benaiah, Go fall upon him. 

Benaiah came to the tabernacle of the 
Lord, and said to Joab, Come forth. And 
he said, Nay ; but I will die here. Benaiah 
brought word to the king what Joab had 
answered him. 

The king said, Do as he hath said, and 
fall upon him there, and bury him ; that thou 
mayest take away the innocent blood, which 
Joab shed, from me, and from my father's 
house. For he slew two men more righteous 



and better than he David my father not 
knowing, namely, Abne:-, captain of the host 
of Israel, and Amasa, captain of the host oi 
Judah. 

Then the king sent for Sh ; mei, who had 
cursed David when he fled before the face of- 
Absalom — for he was of the house of Saut 
— and said to him, Build thee a house in 
Jerusalem, and dwell there, and go not forth 
thence any whither ; for know that on the 
day thou goest out, and passest over the 
brook Kidron, thou shalt surely die : thy 
blood shall be upon thine own head. 

And Shimei said unto the king, The say- 
ing is good : as my lord the king hath said,, 
so will thy servant do. 

And Shimei dwelt in Jerusalem many 
days. But at the end of three years two of 
his servants ran away to Achish son of 
Maacah, king of Gath ; and when Shimei 
heard that his servants were in Gath, he went 
to Achish at Gath to seek his servants ; and he 
brought them back from Gath. 

Evil-Doers Punished. 

Then the king sent for Shimei, and said 
unto him, Did not I make thee swear, pro- 
testing unto thee, that on the day when thou 
wentest forth any whither out of Jerusalem,, 
thou shouldest surely die ? And thou saidst 
unto me, The word is good. Why then hast 
not thou kept the oath that thou swarest 
before the Lord, and the commandment that 
I charged thee with? Thou knowest ail the 
wickedness which thy heart is privy to, that 
thou didst to David my father : now shall the 
Lord requite it upon thine head. 

Then the king commanded Benaiah that 
he should slay Shimei. 

Thus did King Solomon punish the evil- 
doers, even as his father had commanded 
him. But to Chimham the son of Barzillai, 
who had nourished King David and his men 



THE STORY OF SOLOMON. 



243 



when they fled over Jordan from Absalom, 
he showed great kindness. For Chimham 
dwelt at Bethlehem, and did eat at the king's 
table all the days of his life. 

When King Solomon was now firmly 
established on the throne of David his father, 
he went to Gibeon, to the high place, to 
sacrifice there, for the people still sacrificed 
in the high places. A thousand burnt-offer- 
ings did Solomon offer before the altar in 
Gibeon. 

Solomon Chooses Wisdom. 

And the Lord appeared unto Solomon in 
a dream by night : and God said, Ask what 
I shall give thee. 

Then Solomon said, Thou hast showed 
unto thy servant David great bounty, accord- 
ing as he walked before thee in truth, and in 
righteousness, and in uprightness of heart ; 
and thou hast continued to him this great 
kindness, that thou hast given him a son to 
sit upon his throne, as it is this day. And 
now, O Lord my God, thou hast made thy 
servant king in the room of David my father ; 
and I am but a little child : I know not how 
to go out or come in. 

And thy servant is in the mids. :>f the 
people which thou hast chosen, a great 
people, that cannot be counted for multitude. 
Give therefore thy servant an understanding 
heart, that I may discern between good and 
bad: for who is able to judge this thy people 
that is so great ? 

And it pleased the Lord that Solomon had 
asked this thing. 

And God said unto him, Because thou hast 
asked this thing, and hast not asked for 
thyself long life, or riches, or the life of thine 
enemies ; but hast asked for thyself under- 
standing that thou mayest judge thy people 
wisely : Behold, I have done according to thy 
words: I have given thee a wise and an 



understanding heart ; there hath been none 
like thee before thee, neither after thee shall 
arise any like unto thee. And I have also 
given thee that which thou hast not asked, 
both riches and honor : so that there shall 
not be any among the kings like unto thee 
all thy days. And if thou wilt walk in my 
ways, to keep my statutes and my judgments, 
as thy father David did walk, then will I. 
lengthen thy days. 

And Solomon awoke ; and, behold, it was. 
a dream. 

The Two Women. 

Solomon came to Jerusalem, and stood' 
before the ark of the covenant of the Lord, 
and offered up burnt-offerings, and made a 
feast to all his servants. And on a certain* 
day, as he sat, after his custom, to judge the 
people, it happened that there came two> 
women before him. 

One of the women said, O my lord, I and 
this woman dwell in the same house. This 
woman's child died ; for she overlaid it. 
And she arose at midnight, and took my sod 
from beside me, while I slept, and laid it in 
her bosom, and laid her dead child in my 
bosom ; for there were but three days differ- 
ence of age between them. In the mornings 
it was dead ; but when I looked at it more 
nearly in the light, I saw that the dead child; 
was not my own son. 

The other woman said, Nay ; but the 
living is my son, and the dead is thine. Then 
the first answered again, No ; but the dead 
is thy son, and the living is mine. Thus 
they spoke before the king. 

Then said the king, The one saith, This is *' 
my son that liveth, and the dead is thine;- 
and the other saith, Nay; but thy son is the 
dead, and mine is the living. Bring me a 
sword. 

So thev brought the king a sword. And 



244 



THE STORY OF SOLOMON. 



the king said, Divide the living child in two, 
and give half to the one, and ha-i to the other. 
Then spoke the woman whose the living 
child was unto the king, for her heart yearned 
for her son, O my lord, give her the living 
child, and in no wise slay it. But the other 
said, Let it be neither mine nor thine, but 
divide it. 



standing, and largeness of heart, so that he 
knew things as much beyond all counting a£ 
is the sand on the seashore. His wisdom 
excelled all the wisdom of the Chaldaens, and 
all the wisdom of Egypt. He spoke three 
thousand proverbs ; and his songs were a 
thousand and five. And he spoke of trees, 
from the cedar tree that is in Lebanon, to the 




THE JUDGMENT 

Then the king answered and said, Give 
her the living child, and in no wise slay it : 
for she is the mother thereof. And all Israel 
heard of the judgment which the king had 
judged ; and they knew that the wisdom 
from God was in him to do judgment. 

In other things also did God give to 
Solomon wisdom, and very much under- 



OF SOLOMON. 

hyssop that springeth out of the wall : he 
spoke also of beasts, and of birds, and of 
creeping things, and of fishes. And there 
came men from all the kingdoms of the 
earth to hear the wisdom of Solomon ; for 
the fame of it had gone abroad. 

Solomon was king over all Israel. He 
reigned also over all the kingdoms from the 




245 



"246 



THE STORY OF SOLOMON. 



ford of Euphrates to Gath. All the kings of 
the cities served him, and brought him 
tribute. And he himself marched against 
Hamath and took it. Also he made affinity 
with Pharaoh king of Egypt, for he took 
Pharaoh's daughter to wife. And Pharaoh 
gave him Geshur with his daughter, having 
taken it and slain the Canaanites that were 
therein. 

Peace and Plenty. 

He had peace on all sides round about 
him ; and Judah and Israel dwelt securely, 
every man under his vine and under his fig- 
tree, from Dan even to Beer-sheba, all the 
days of Solomon. Very many were they, 
even as the sand which is by the sea for mul- 
titude, eating and drinking and making merry. 

The day's provision for the king's court 
was thirty measures of fine flour, and sixty 
measures of meal, ten fat oxen fed in stalls, 
and twenty oxen fed in the meadows, and an 
hundred sheep, besides wild goats and 
gazelles and wild oxen, and other choice 
things. And the king had twelve officers 
who made provision for these things, each 
man for one month in the year. 

Also Solomon had forty thousand stalls 
for the horses of his chariots, and twelve 
thousand horsemen. And the officers that 
provided for the king's table provided also 
his horses barley and straw, bringing them to 
the places where the horses were, for the 
king kept them in divers parts of his domin- 
ions. 

When Hiram king of Tyre heard that 
Solomon was anointed king in the room of 
his father David, he sent his servants to 
greet him ; for Hiram had ever been a lover 
of David. 

And Solomon sent to Hiram, saying, Thou 
knowest how David my father could not 
build a house for the Lord his God by reason 



of the wars that were round about him. But 
now the Lord hath given me rest ; neither 
have I any adversary or trouble. Therefore 
I propose to build a house unto the name of 
the Lord, even as the Lord spoke unto David, 
saying, Thy son, whom I will set upon thy 
throne in thy room, he shall build a house 
unto my name. Now therefore command 
that they hew me cedar-trees out of Leba- 
non ; and my servants shall be with thy ser- 
vants. I will give hire unto thy servants as 
thou shalt appoint ; for there are none among 
us that are skillful to hew timber like unto 
the Sidonians. 

When Hiram heard these words he re- 
joiced greatly, and said, Blessed be the Lord 
who hath given unto David a wise son t' 
rule over this great people. 

Also he sent to Solomon, saying, I will do 
all thy desire concerning timber of cedar and 
fir. My servants shall bring it down from 
Lebanon to the sea ; and I will convey it by 
sea in floats to the place that thou shalt 
appoint. And do thou give me food for my 
household. 

Building the Temple. 

So Hiram gave to Solomon cedar-trees 
and fir-trees according as he desired. And 
Solomon gave Hiram twenty thousand meas- 
ures of wheat and twenty measures of pure oil. 

And Solomon raised a levy of thirty thou- 
sand men out of all Israel to work in Leba- 
non. Three courses he made of them, each 
of ten thousand men. And each course was 
for one month in Lebanon, and for two 
months at home. Also he had seventy 
thousand that bare burdens, and eighty 
thousand that were hewers in the mountains. 
These were of the Canaanites that dwelt in 
the land. 

And the king commanded, and they 
brought great hewed stones, very costly, 



THE STORY OF SOLOMON. 



247 



which his builders and the builders of Hiram 
had hewed to lay the foundation of the house. 
Much stone also and timber did the hewers 
prepare for the building of the house. 



of stone made ready before it was brought 
thither ; so that there was neither hammer 
nor axe nor any tool of iron heard in the 
house while it was in building. 




fi^Sm^k 






THE ARK BROUGHT INTO 

In the fourth year of his reign did Solo- 
mon begin to build the house of the Lord ; 
and in the eleventh year of his reign he fin- 
ished it. So was he seven years and six 
months in building it. The house was built 



THE TEMPLE BY SOLOMON. 

The length of the house was sixty cubits, 
and the breadth twenty, and the height thirty ; 
and before it was a porch, that was built 
along the whole breadth of the house, and 
was ten cubits deep. And on each side of 



248 



THE STORY OF SOLOMON. 



the house, against the wall, were chambers, 
in three stories ; each story was five cubits 
high ; and the breadth of the lowest was 
five cubits, of the next six, and of the third 
seven. Above the topmost story were 
windows in the walls of the house, to ligkt 



fathers that they might bring up the ark of 
the covenant out of the city of David. 

So the priests took up the ark of the Lord, 
and the tabernacle that Moses had made in 
the wilderness, and all the holy vessels that 
were in the tabernacle, and brought them into 




SOLOMON DEDICATING THE TEMPLE. 



the Holy Place ; but in the oracle, that is, 
the Holy of Holies, were no windows. 

In the twelfth year of his reign, at the 
time of the Feast of Tabernacles, King Solo- 
mon dedicated the house which he had built. 
He assembled all the elders of Israel, and 
the heads of the tribes, and the chief of the 



the house. And the priests brought the ark 
into the Holy of Holies, and put it under the 
wings of the cherubim. And they drew out 
the staves by which the ark was carried, so 
that the ends thereof could be seen in the 
Holy Place. 

There was nothing in the ark save the two> 



THE STORY OF SOLOMON. 



245* 



tables of stone which Moses put there in 
Horeb, when the Lord made a covenant 
with the children of Israel, when they came 
out of the land of Egypt. 

And when the priests were come out of 
the Holy Place, the cloud of the presence of 
the Lord filled the house of the Lord, so that 
the priests could not stand to minister because 
of the Lord, for the glory of the Lord had 
filled the house of the Lord. 

Then spoke Solomon, with his face towards 
the oracle, O Lord, I have built thee a house 
to dwell in, a settled place for thee to abide 
in forever. 

And he turned his face to the outer court, 
and blessed all the congregation of Israel ; 
and all the congregation stood. 

Prayer at the Dedication. 

After this he stood before the brazen altar 
in the court of the priests on a platform of 
brass, that he might be seen of the people ; 
and he knelt upon his knees, and ."^read 
forth his hands and prayed to the Lord God 
of Israel, saying : 

Lord God of Israel, there is no God like 
thee, in heaven above, or on earth beneath, 
who keepest covenant and mercy with thy 
servants that walk before thee with all their 
heart; who hast kept with thy servant David 
my father that thou didst promise him ; thou 
spakest also with thy mouth, and hast fulfilled 
it with thine hand, as it is this day, Now, 
therefore, keep thy promise that thou 
promisedst him, saying, There shall not fail 
thee a man to sit on the throne of Israel ; 
so that thy children take heed to their way, 
that they walk before me, as thou hast 
walked before me. 

Will God indeed dwell on the earth ? 
Behold the heavens cannot contain thee ; how 
much less this house that I have builded. 
Yet have thou respect unto my prayer, that 



thine eyes may be open towards this house 
day and night, even towards the place of 
which thou hast said, my name shall be there. 
Hearken thou to the supplication of thy ser- 
vant, and of thy people Israel, when they 
shall pray toward this place ; and hear thou 
in heaven thy dwelling-place ; and when thou 
hearest, forgive. 

He Blesses the Congregation. 

When Solomon had made an end of pray- 
ing this prayer, he rose up from his knees, 
and blessed all the congregation. A great 
feast did Solomon, and all Israel with him, 
hold unto the Lord, from Hamath in the 
north to the river of Egypt. For seven days 
they kept it, and for seven days also they 
kept the Feast of Tabernacles. 

And on the eighth day Solomon sent the 
oeople away ; and they blessed the king, and 
went unto their tents joyful and glad of 
heart for all the goodness that the Lord had 
done for David his servant, and for Israel his 
people. 

Solomon, when he had finished building 
the house of the Lord, built a house for 
himself. He built it on the hill of the temple ; 
and it had three parts. 

The first part was the House of the Forest 
of Lebanon, which had pillars like to a forest 
of cedar-trees. Three rows of pillars it had, 
and fifteen pillars in each. There was also a~ 
porch with pillars ; and the Porch of Judg- 
ment for the throne, whereon he sat, judging 
the people. The second part was the Palace 
of Pharaoh's daughter, wherein were the 
apartments of the women. The third part 
was the king's own house, where he dwelt. 

Thirteen years was King Solomon in build- 
ing his house after he had finished building 
the temple. And when he had finished them 
both, he gave to Hiram king of Tyre twenty 
cities in the land of Galilee; for Hiram hzd 



250 



THE STORY OF SOLOMON. 



furnished Solomon with cedar-trees, and fir- 
trees, and gold, according to all his desire. 
And Hiram came out from Tyre to see the 
cities which Solomon had given him ; and 
they pleased him not. And he said, What 
cities are these which thou hast given me, 
my brother ? And he called them the land 
of Cabul. The meaning of Cabul is dirty. 



men, and pleasure places in Jerusalem and 
in Lebanon. 

Also he had a navy of ships in Ezion- 
gaber, whither he himself went to oversee 
them. Hiram sent with the servants of 
Solomon his own servants, shipmen that had 
knowledge of the sea ; and they fetched gold 
from Ophir and brought it to King Solomon. 




THE ARK AND FURNITURE OF THE TEMPLE. 



Solomon also built the fortress of Millo, 
and the wall of Jerusalem, and Hazor, and 
Megiddo, and Geshur (after Pharaoh king of 
Egypt had taken it and burnt it with fire), 
and Lower Beth-horon, and Baalath, and 
Tadmor in the wilderness, which is also called 
Palmyra. Cities of store, also, he built, and 
cities for his chariots, and cities for his horse- 



And another navy of ships sailed to Tar- 
shish. 

And when the Queen of Sheba heard of 
the fame of Solomon, and how the Lord had 
given him great wisdom, she came to prove 
him with hard questions. With a very great 
train did she come to Jerusalem, with camels 
that bore spices, and very much gold, and 



THE STORY OF SOLOMON. 



251 



precious stones. And when she came to 
Solomon, she communed with him of all 
"that was in her heart. And Solomon told 
her all her questions : there was not any- 



state to the house of the Lord, there was no 
more spirit in her. 

And she said to the king, It was a true 
report that I heard in my own land of thy 



thing hid from the queen that he told her not. acts and thy wisdom. Howbeit I believed 




THE QUEEN OF SHEBA VISITING SOLOMON. 



And when the Queen of Sheba had seen 
all the wisdom of Solomon, and the house 
that he had built, and the meat of his table, 
and the sitting of his servants, and the 
attendance of his ministers, and their apparel, 
and his cupbearers, and how he went in his 



not the words till I came, and mine eyes had 
seen it ; and, behold, the half was not told 
me ; thy wisdom and prosperity exceedeth 
the fame which I heard. Happy are thy 
men, happy are these thy servants, which 
stand continually before thee, and hear thy 



252 



THE STORY OF SOLOMON. 



wisdom. Blessed be the Lord thy God, 
which delighted in thee, to set thee on the 
throne of Israel : because the Lord loved 
Israel forever, therefore did he set thee on 
the throne, to do judgment and justice. 

And she gave the king one hundred and 
twenty talents of gold, and of spices very 
great store, and precious stones : there came 
no more such abundance of spices as these 
which the Queen of Sheba gave to Solomon. 

King Solomon gave unto the queen 
whatsoever she asked, besides what he gave 
her of his royal bounty. And she departed 
to her own country. 

The weight of gold that came to King 
Solomon in one year was six hundred and 
sixty-six talents of gold, probably not less 
than sixteen million dollars. Other gold he 
had from the merchantmen, and from spice 
merchants, and from the kings of Arabia, and 
from the governors of the country. 

King Solomon made of the gold which 
came to him two hundred targets of beaten 
gold, each target having six hundred shekels 
.of gold; and three hundred shields, each 
with three hundred shekels of gold ; and the 
king put them in the house of the forest of 
Lebanon. 

A Throne of Ivory and Golt_. 

Moreover, the king made a great throne, 
overlaid with ivory and gold. The throne 
had six steps ; and on each step on either 
side was a lion — twelve lions in all. The top 
of the throne was round behind ; and there 
were arms on either side of the seat, and 
beside each arm a lion. There was not the 
like made in any kingdom. 

All Solomon's drinking vessels were of 

gold ; none were of silver : for silver was 

' nothing accounted of in the days of Solomon. 

He made it as common in Jerusalem as 

stones, and cedar to abound as the sycamore 



in the plain of the sea. The king's ships 
also brought him ivory, and ape?, and 
almug trees. 

All the countries round about sought to 
Solomon, to hear his wisdom, which God put 
in his heart ; and they brought every man his 
present, vessels of silver, and vessels of gold, 
and garments, and armor, and spices, and 
horses, and mules. 

But Solomon took to himself many wives 
besides the daughter of Pharaoh, women of 
the Moabites, Ammonites, Edomites, Zidon- 
ians, and Hittites; nations of which the Lord 
had said to the children of Israel, Ye shall 
not take to you wives from them, for surely 
they i ill turn away your heart after their 
gods. And when Solomon was old his 
wives turned away his heart after other gods, 
so that he went after Ashtoreth the goddess 
of the Zidonians, and Molech the abomina- 
tion of the Ammonites. 

Solomon's Idolatry. 

Ke ouilt an high place for Chemosh on the. 
Mount of Olives, and for Molech the abomi- 
nation of the children of Ammon. And so 
did he for all his strange wives, building high 
places where they might burn incense and 
sacrifice unto their gods. 

And the Lord was angry with Solomon 
because his heart was turned from the Lord 
God of Israel, who had appeared unto 
him twice, and had commanded him con- 
cerning this very thing that he should not go 
after other gods. Therefore the Lord said 
to him, Forasmuch as this is done of thee, 
and thou hast not kept my covenant and my 
statutes, which I have commanded thee, I 
will surely rend the kingdom from thee, and 
will give it to thy servant. Nothwithstand- 
ing I will not do it in thy days, for David 
thy father's sake ; but I will do it in thy 
son's days. Nor will I rend away all the 



THE STORY OF SOLOMON. 



253 



kingdom; but I will give one tribe to thy son, 
for David my servant's sake, and for the sake 
of Jerusalem which I have chosen. And the 
Lord raised up adversaries against Solomon, 
Hadad the Edomite, and Rezon of Zobah. 

This Hadad was of the royal house in 
Edom ; and when the Edomites had been 
defeated at the Valley of Salt, and Joab had 



And when Hadad grew to be a man he 
found great favor in the sight of Pharaoh, so 
that he gave him to wife the sister of his own 
wife, Tahpenes the queen. And when Hadad 
heard that David slept with his fathers, and 
that Joab was dead, he said to Pharaoh, Let 
me depart that I may go to my own country. 
Then Pharaoh said unto him, But what hast 




KINGS BRINGING GIFTS TO SOLOMON. 



•been sent to slay all the males in Edom (for 
six months did Joab stay in the land with the 
host), certain of the royal servants fled with 
this Hadad, being yet a child. From the 
town of Midian they fled, and came to Paran, 
which is desert, and lieth to the south of 
Judah ; and from Paran they went down into 
Egypt. 



thou lacked with me, that thou seekest to 
go to thine own country? And Hadad 
answered, Nothing ; yet let me go. So 
Hadad returned to Edom, and was an adver- 
sary to Solomon. 

As for Rezon, he was a Syrian ol Zobah, 

and when David had smitten Hadad-ezer 

1 king of the Syrians, Rezon gathered to hirO" 



254 



THE STORY OF SOLOMON. 



self a band of men, and made himself king 
in Damascus. 

These two were adversaries to Solomon ; 
and the third was Jeroboam the son of Nebat. 

Solomon reigned over Israel forty years ; 
and he slept with his fathers, and was buried 
in the city of David his father ; and Reho- 
boam his son reigned in his stead. 



tained in the Book of Proverbs which forms 
a part of the Old Testament. They are alii 
short sentences, each of which tells us some 
important truth. They show the wisdom of 
the king, and are excellent rules to live by. 

In one of the chapters the fool and the 
wise man are described, and the following is 
what Solomon says concerning them : 




SOLOMON S PICTURE OF THE FOOL AND THE WISE MAN. 



MMch is said about Solomon in the yid 
Psalm. This was written by David. It gives 
a beautiful picture of Solomon judging the 
people with righteousness, and also describes 
the kings of the earth bringing presents to 
him. 

We are told that Solomon sought out and 
set in order many proverbs. These are con- 



A soft answer turneth away wrath : but- 
grievous words stir up anger. 

The tongue of the wise useth knowledge 
aright: but the mouth of fools poureth out 
foolishness. 

The eyes of the Lord are in every place, 
beholding the evil and the good. 

A wholesome tongue is a tree of life ; 



THE STORY OF SOLOMON. 



255 



but perverseness therein is a breach in the 
spirit. 

A fool despiseth his father's instruction : 
but he that regardeth reproof is prudent. 

In the house of the righteous is much 
treasure : but in the revenues of the wicked 
is trouble. 



seeketh knowledge : but the mouth of fools 
feedeth on foolishness. 

All the days of the afflicted are evil : but he 
that is of a merry heart hath a continual feast. 

Better is little with the fear of the Lord 
than great treasure and trouble therewith. 

Better is a dinner of herbs where love 




THE VIRTUOUS WOMAN. 



The lips of the wise disperse knowledge : 
but the heart of the foolish doeth not so. 

A scorner loveth not one that reproveth 
him : neither will he go unto the wise. 

A merry heart maketh a cheerful coun- 
tenance : but by sorrow of the heart the 
spirit is broken. 

The heart of him that hath understanding 



is, than a stalled ox and hatred therewith. 

A wrathful man stirreth up strife : but he 
that is slow to anger appeaseth strife. 

The way of the slothful man is as ars 
hedge of thorns : but the way of the right- 
eous is made plain. 

A wise son maketh a glad father : but a 
foolish man despiseth his mother. 



256 



THE STORY OF SOLOMON. 



Folly is joy to him that is destitute of 
wisdom : but a man of understanding walk- 
eth uprightly. 

Without counsel purposes are disappointed: 
but in the multitude of counsellers they are 
established. 

A man hath joy by the answer of his 
mouth : and a word spoken in due season, 
how good is it ! 

The thoughts of the wicked are an abomina- 
tion to the Lord : but the words of the pure 
are pleasant words. 

He that is greedy of gain troubleth his own 
house ; but he that hateth gifts shall live. 

The heart of the righteous studieth to 
answer : but the mouth of the wicked poureth 
out evil things. 

He that refuseth instruction despiseth his 
own soul : but he that heareth reproof get- 
teth understanding. 

The fear of the Lord is the instruction of 
wisdom ; and before honor is humility. 

The Good Woman. 

Solomon also gives us a beautiful picture 
of the virtuous woman. She makes home 
happy, and her children call her blessed. 
Her works are works oi gentleness and love, 
and these praise her. She is thus described 
by the wisest man that ever lived : 

Who can find a virtuous woman? For 
her price is far above rubies. 

The heart of her husband doth safely trust 
in her, so that he shall have no need of spoil. 

She will do him good and not evil all the 
days of her life. 

She seeketh wool, and flax, and worketh 
willingly with her hands. 



She riseth also while it is yet night, and 
giveth meat to her household, and a portion 
to her maidens. 

She considereth a field, and tuyeth it: 
with the fruit of her hands she planteth a 
vineyard. 

She girdeth her loins with strength, and 
strengtheneth her arms. 

She perceiveth that her merchandise is 
good : her candle goeth not out by night. 

She layeth her hands to the spindle, and 
her hands hold the distaff. 

She stretcheth out her hand to the poor; 
yea, she reacheth forth her hands to the needy. 

She is not afraid of the snow for her 
household : for all her household are clothed 
with scarlet. 

She maketh herself coverings of tapestry: 
her clothing is silk and purple. 

Her husband is known in the gates, whea 
he sitteth among the elders of the land. 

She maketh fine linen, and selleth it ; and 
delivereth girdles unto the merchant. 

Strength and honor are her clothing; and 
she shall rejoice in time to come. 

She openeth her mouth with wisdom ; and 
in her tongue is the law of kindness. 

She looketh well to the ways of her house- 
hold, and eateth not the bread of idleness. 

Her children arise up, and call her blessed ; 
her husband also, and he praiseth her. 

Many daughters have done virtuously, but 
thou excellest them all. 

Favor is deceitful, and beauty is vain : but 
a woman that feareth,the Lord, she shall be 
praised. 

Give of her the fruit of her hands ; and let 
her own works praise her in the gates. 



CHAPTER XIX. 



B. C. 910. 

The Story of Elijah— Fed by Ravens — The Widow's Cruse of Oil and Barrel oe 
Meal — -Story of the Dead Child — The Prophet on Carmel — Rain in Answer to 
Prayer — -Under the Juniper Tree — Elijah on Mount Horeb — Naboth and His 
Vineyard — The Arrow that Smote Ahab — Ahaziah Comes to the Throne — Jehu 
Anointed King — Death of Jezebel — Elijah Taken up into Heaven. 




ING AHAB the son of Omri did 
evil in the sight of the Lord 
above all that were before him. 
For, as if it had been a light 
thing for him to walk in the sins 
of Jeroboam the son of Nebat, 
and to worship the golden calves 
that were in Bethel and in Dan, he took to 
wife Jezebel the daughter of Eth-baal, king 
of the Sidonians, and went and served Baal, 
and worshipped him. Baal was a god and 
Ashtaroth was a goddess of the Sidonians, 
who were the inhabitants of Sidon, a city of 
Phoenicia, which was outside the borders of 
Israel. 

Ahab reared up an altar for Baal in the 
house of Baal, which he had made in 
Samaria. Also he made a grove ; and he 
did more to provoke the Lord to anger than 
all the kings of Israel that were before him, 
for he did after all the abominations of the 
Amorites, whom the Lord cast out before the 
children of Israel. In all these things, and 
in persecuting the prophets of the Lord, 
Iczebel his wife stirred him up. 

Ahab's marriage with Jezebel was the 
oeginning of great evils. For whereas Jero- 
boam and the kings that came after him had 
caused Israel to sin against the Lord by 
worshipping the calves that had been set up 
in Bethel and Dan, Ahab constrained his i 
17 



people to transgress far mort grievously, 
even by following Baal and Ashtaroth. 

He worshipped these false gods with much 
pomp and splendor; thus we hear of four 
hundred and fifty priests of Baal that were 
fed at Jezebel's table, and of four hundred 
priests of the grove; but he persecuted them 
that were still faithful to Jehovah. For the 
armed messengers of the queen went through 
the land, throwing down the altars of the 
Lord, and slaying all such as would not bow 
the knee to Baal. 

Against the prophets of Jehovah did Ahab 
and Jezebel, his wife, rage especially. Many 
were killed with the sword, and they that 
escaped were content to hide themselves in 
caverns and dens of the earth. 

He Hid Them in Caves. 

Yet there were some that were found 
taithful even in the king's court ■ of such was 
Obadiah, the king's steward, who took <* 
hundred of the Lord's prophets and hid them 
in two caves, fifty in each, and fed them there. 

Then the Lord sent Elijah of Tishbi, in the 
land of Gilead, to King Ahab. He was a 
dweller in the wilderness, and was clad in a 
garment of skin, and wore a leathern girdle 
about his loins. Elijah stood before Ahab 
as he sat on his throne, and said. As the 
Lord God of Israel liveth, before whom I 

257 



258 



THE STORY OF ELIJAH. 



stand, there shall not be dew nor rain these 
years, but according to my word. And 
when he had said this he turned away and 
was seen no more. 

But when there had been drought for a 
long time, and the famine began to be sore in 
the land, Ahab bethought him "of the man 
that had denounced this judgment against 
him and his people. And he sent through- 
out all the land of Israel, and to all the 



So he went, and did according to the word 
of the Lord; for he dwelt by the watercourse 
of Cherith that floweth into Jordan. And the 
ravens brought him bread and flesh in the 
morning, and bread and flesh in the evening ; 
and he drank from the watercourse. And 
after a while the watercourse dried up,, 
because there had been no rain in the land. 1 

And the word of the Lord came to him,' 
saying, Arise get thee to Zarephath, which 




ELIJAH FED 

nations round about, seeking for him. To 
whomsoever he sent he made him swear that 
Elijah was not with him ; but still he could 
not find him. 

Elijah was concealed, for the word of the 
Lord came to him, saying, Get thee hence, 
and turn thee eastward, and hide thee by the 
watercourse of Cherith, that floweth into 
Jordan. And it shall be that thou shalt 
drink of the brook ; and I have commanded 
the ravens to feed thee there. 



BY RAVENS. 

belongeth to Sidon, and dwell there : I have: 
commanded a widow woman there to sustain 
thee. 

So he arose and went to Zarephath. And 
when he came to the gate of the city, a widow 
woman was there gathering of sticks ; and' 
he called to her, and said, Fetch me, I pray 
thee, a little water in a vessel, that I may 
drink. And as she was going to fetch it, he 
called to her and said, Bring me, I pray thee,, 
a morsel of bread in thine hand. 



THE STORY OF ELIJAH. 



259 



And she said, As Jehovah thy God liveth, 
I have not a cake, but an handful of meal in 
a barrel, and a little oil in a cruse : and I am 
gathering sticks, that I may go in and dress 
it for me and my son, that we may eat it and die. 

And Elijah said unto her, Fear not ; go 
and do as thou hast said : but make me 
thereof a little cake first, and bring it unto 
me, and after make for thee and thy son. 
For thus saith the Lord God of Israel, The 
barrel of meal shall not waste, neither shall 
the cruse of oil fail, until the day when the 
Lord shall send rain upon the earth. 

The Child Restored. 

And she went and did according to the 
word of Elijah ; and she, and he, and her 
house, did eat many days. And the barrel 
of meal wasted not, neither did the cruse of 
oil fail, according to the word of the Lord 
which he spoke by Elijah. 

After these things the son of the woman 
of the house fell sick, and his sickness was 
so sore that there was no breath left in him. 
And the woman said to Elijah, What have I 
to do with thee, thou man of God ? Didst 
thou come hither to call my sins to remem- 
brance. And Elijah said, Give me thy son. 

Andhetook him out ofher bosom, and car- 
ried him up into the upper chamber where he 
abode, and laid him upon his own bed. And 
he cried unto the Lord, and said, O Lord my 
God, I pray thee, let this child's soul come 
"into him again. And the Lord heard the 
voice of Elijah ; and the soul of the child 
came into him again, and he revived. 

And Elijah took the child, and brought 
hire down out of the upper chamber into the 
house, and delivered him to his mother ; and 
Elijah said, See, thy son liveth. The woman 
said to Elijah, Now by this. I know that thou 
art a man of God, and that the word of the 
Lord in thy mouth is truth. 



At the end of the third year the Lord said 
to Elijah, Go, show thyself to Ahab, and I 
will send rain upon the earth. Now about 
this time King Ahab said to Obadiah, his 
steward, Go throughout the land to all 
fountains of water and brooks. Peradventure 
we may find grass to save such of the horses 
and mules as are left. So they divided the 
land between them — Ahab went one way 
and Obadiah went another. 

And as Obadiah was on his way, Elijah 
met him ; and Obadiah knew him for the 
prophet that had stood before Ahab, and he 
fell on his face before him, and said, Art thou 
that my lord Elijah ? And he answered, I 
am ; go, tell thy lord, Elijah is here. 

He Meets the King. 

Then Obadiah said, How have I sinned, 
that thou wouldst give Ahab occasion to slay 
me ? There is no nation or kingdom whither 
he hath not sent to seek thee ; and now thou 
biddest me say, Elijah is here. But so soon 
as I shall have gone from thee, the Spirit of 
the Lord shall carry thee whither I know 
not ; and when I shall have told Ahab, and 
he cannot find thee, then he will slay me. 
Truly I have served the Lord from my youth. 
Doth not my lord know how I saved an 
hundred men when Jezebel slew the prophets 
of the Lord. Elijah answered, As the Lord 
liveth, before whom I stand, I will surely 
show myself to Ahab to-day. 

So Obadiah told Ahab, and Ahab went to 
meet Elijah. And when Ahab saw him he 
said, Art thou he that trouble.th Israel ? But 
Elijah answered, I have not troubled Israel, 
but thou and thy father's house. Now 
gather to Mount Carmel all the prophets of 
Baal, and the prophets of the groves ; I will 
be there also. Let all the people also be 
gathered to the same place, that they may 
judge between us. 



260 



THE STORY OF ELIJAH. 



And Ahab did so ; and all the people 
stood round on a level place on the top of 
Mount Carmel. And Elijah and the prophets 
of Baal stood in the midst — he by himself 
and they by themselves. Then Elijah said 
to the king and to the people, Let the 
prophets of Baal furnish now two bullocks 
=— for they are four hundred and fifty men, 



bullock and put it on the altar which they 
had built. And they called on Baal from 
morning until noon, crying, O Baal, hear us! 
But there was no voice, nor any that answered; 
and they leaped upon the altar. And when 
it was noon Elijah mocked them, saying, Cry 
aloud; for either he meditateth or is busy 
with other things, and doth not hear you ; oj 




ELIJAH RAISING THE WIDOW'S SON. 



and I but one — and let them cut their bul- 
lock in pieces, and put his flesh on their altar, 
but put no fire under; and I will do the same 
with my bullock. They shall call on the 
name of their god, and I will call on the name 
of mine; and the God that answereth by fire, 
let him be God. And all the people said, It 
is well spoken. 

Then the prophets of Baal took their 



he is on a journey ; or, perchance, he is 
asleep, and must be awakened. 

So they cried aloud, and cut themselves 
after their manner with knives and lancets 
till the blood gushed out upon them. Thus 
they did till it was time of offering the even- 
ing sacrifice, three o'clock in the afternoon ; 
but there was no voice, nor any that answered 
or regarded. 



THE STORY OF ELIJAH. 



261 



Then Elijah built again the altar of 
Jehovah that was in the place, and had been 
broken down. With twelve stones he built 
it, according to the number of the twelve 
tribes of Israel. Round about it he made a 
trench as great as would contain two 
measures of seed, or six gallons; and he put 
the wood in order on the altar, and laid the 
pieces of the bullock on the altar, and com- 
manded that water should be poured upon it 
three times, till the whole was drenched 
through and through, and even the trench 
filled with water. 

Fire from Heaven. 

And at the time of the evening sacrifice 
he prayed, and said, Jehovah, God of Abra- 
ham, Isaac, and Jacob, hear me. Jehovah, , 
hear me this day in fire, and let all the people 
know that thou art Jehovah, the God of 
this Israel, and that I am thy servant, and 
through thee have done all these things. 
Hear me, O Jehovah ; hear me, and let this 
people know that thou, Jehovah, art the God, 
and that thou hast turned their hearts back 
again. 

And when he had done speaking, the fire 
of the Lord fell and consumed the burnt 
sacrifice, and the wood, and the stones, and 
the dust, and licked up the water that was in 
the trench. And when the people saw it 
they fell on their faces, and said, Jehovah is 
the God ; Jehovah is the God. 

Then Elijah said to the people, Take the 
prophets of Baal ; let not one of them 
escape. So they took them, and Elijah slew 
them by the brook Kishon. 

Then Elijah said unto Ahab, for Ahab had 
come down with him to the brook, Get thee 
up to the hill again ; eat and drink ; for there 
is a sound of abundance of rain. So Ahab 
went up to eat and drink. 

\nd Elijah went up to the top of Carmel ; 



and he cast himself upon the ground, and 
put his face between his knees. 

And he said to his servant, Go up now, 
look toward the sea. And the servant went 
up, and looked, and said, There is nothing. 
And Elijah said, Go again seven times. 

At the seventh time the man said, Behold, 
there ariseth a little cloud out of the sea, like 
unto a man's hand. Then the prophet said, 
Go up, tell Ahab, Prepare thy chariot, and get 
thee down, that the rain stop thee not. And 
in the meanwhile the heaven was black with 
clouds and wind, and there was a great rain. 

And the hand of the Lord was on Elijah ; 
and he girded up his loins, and ran before 
Ahab to the gate of Jezreel. 

He Flees for His Life. 

Ahab told Jezebel all that Elijah had done, 
and how he had slain all the prophets with 
the sword. Then Jezebel sent a messenger 
unto Elijah, saying, So let the gods do to 
me, and more also, if I make not thy life as 
the life of one of them by to-morrow about 
this time. 

And when he heard that he was greatly 
afraid, and rose and fled for his life, till he 
came to Beer-sheba, which belongeth to J u dah. 
And he left his servant at Beer-sheba, but he 
himself went a day's journey into the wilder- 
ness, and came and sat down under a tree of 
broom : and he requested for himself that he 
might die ; and said, It is enough ; now, O 
Lord, take away my own life, for I am not 
better than my fathers. 

And as he lay and slept under the broom, 
an angel touched him, and said, Arise, eat. 
And he looked, and there was a cake baked 
among the embers, and a cruse of water at 
his head. And he did eat and drink, and 
laid him again to sleep. 

The angel of the Lord came again a 
second time, and said, Arise, eat again ; fol 



262 



THE STORY OF ELIJAH. 



otherwise the journey will be too great for 
thee. So he arose, and did eat and drink, 
and went in the strength of that food forty- 
days and forty nights, till he came to Horeb, 
the mount of God. And he came into the 



down thine altars, and slain thy prophets 
with the sword ; and they seek my life to take 
it away. 

And the voice said. Go forth to-morrow, 
and stand upon the mount before the Lord, 




ELIJAH SLAYING THE 

cave, and passed the night there. As he 
slept the Lord said to him, What doest thou 
here, Elijah ? 

He said, I have been very jealous for the 
Lord God of hosts : for the children of 
Israel have forsaken thy covenant, broken 



PROPHETS OF BAAL. 

Elijah went forth ; and the Lord passed by. 
A great and strong wind rent the moun- 
tains, and broke the rocks in pieces before 
the Lord ; but the Lord was not in the wind. 
And after the wind was an earthquake ; but 
the Lord was not in the earthquake. And 



THE STORY OF ELIJAH. 



263 



after the earthquake a fire ; but the Lord 
was not in the fire. 

And after the fire a still small voice. 
When Elijah heard the voice, he wrapped 
his face in his mantle, and went out and 
stood in the mouth of the cave. And there 
came a voice to him, and said, What doest 
>thou here, Elijah ? 



Thou shalt go and anoint Hazael to be king 
over Syria; and Jehu the son of Nimshi 
shalt thou anoint to be king over Israel ; and 
Elisha the son of Shaphat, of Abelmeholah, 
shalt thou anoint to be prophet in thy room. 
And it shall come to pass that him that 
escapeth the sword of Hazael shall Jehu 
slay ; and him that escapeth the sword of 




ELIJAH AT THE MOUTH OF THE CAVE. 



And he said, I have been very jealous for 
the Lord God of hosts : because the children 
of Israel have forsaken thy covenant, thrown 
down thine altars, and slain the prophets 
with the sword ; and I, even I only, am left ; 
and they seek my life to take it away. 

Then the Lord said unto him, Go, return 
on thy way to the wilderness of Damascus. 



Jehu shall Elisha slay. But know that I 
will have seven thousand in Israel, all. the 
knees which have not bowed to Baal, and 
all the mouths which have not kissed him. 

So Elijah departed from Horeb, and he 
journeyed to the wilderness of Damascus. 

Now Ahab coveted a vineyard that was 
hard by his palace in Jezreel, for he was 



264 



THE STORY OF ELIJAH. 



minded to make of it a garden of herbs ; 
and he said to him whose vineyard it was, a 
certain Naboth, Give me thy vineyard, and I 
will give thee a better vineyard for it ; or else, 
if thou wilt, I will give thee the worth of it 
in money. 

But Naboth said, God forbid that I should 
give the inheritance of my fathers unto thee ! 
And Ahab, when he heard this, was much 
displeased, so that he lay down on his bed 
and would eat nothing. 

A "Wicked Plot. 

But Jezebel, his wife, when she had heard 
what ailed him, said, Arise, eat and drink and 
be merry ; I -will give thee the vineyard of 
Naboth. So she sent letters to the elders of 
Jezreel, that they should suborn false 
witnesses against Naboth, who should testify 
against him that he had blasphemed God and 
the king. And the elders did so. They 
proclaimed a fast, and called an assembly, 
and because Naboth was a great man in 
Jezreel, they set him on high among the 
people. And as he sat, the false witnesses 
Came, and testified against him. 

Then sentence was pronounced, and he 
was carried out of the city, and was stoned 
with stones, he and his sons with him. 

When Jezebel heard that Naboth was 
dead, she said to Ahab, Arise, take possession 
of the vineyard of Naboth, which he refused 
to give thee for money ; for he is not alive, 
but dead. 

So Ahab went down to take possession, 
with Jehu and Bidkar, his captains, riding 
behind him. But when he was come to the 
place, Elijah, the prophet of Tishbi, stood 
before him, and said to him, Hast thou 
killed, and also taken possession ? And 
Ahab said to Elijah, Hast thou found me, O 
mine enemy ? 

And Elijah answered, I have found thee, 



because thou hast sold thyself to do evil in 
the sight of the Lord. Therefore hear the 
word of the Lord. In the place where dogs 
licked the blood of Naboth shall dogs lick 
thy blood. And I will utterly destroy thy 
house ; and Jezebel the dogs shall eat by the 
wall of Jezreel. But Ahab, when he heard 
these words, humbled himself, and the ser 
tence against him was delayed for a while. 

Ahab Makes War. 

Now Benhadad, the king of Syria, had 
covenanted to restore the cities which his 
father had taken from Omri, of which cities 
Ramoth in the land of Gilead was one ; and 
when three years had passed, and the king 
of Syria delayed to do the thing which he 
promised, it came into Ahab's heart to make 
war upon him. 

And when Jehoshaphat, king of Judah, 
came to Samaria — for Jehoshaphat's son 
Jehoram had taken to wife Athaliah, the 
daughter of Ahab — Ahab said to him, Wilt 
thou go up with me to battle at Ramoth-in- 
Gilead? Jehoshaphat answered, I am as 
thou art ; my people as thy people ; ni}> 
horses as thy horses. Only he would have 
the king inquire of the Lord whether they 
should do well to go up. So Ahab called 
together the prophets of Baal, about four 
hundred men, and inquired of them, shall I 
go up to Ramoth-in-Gilead, or shall I 
forbear ? And they answered with one voice, 
Go up, and the Lord shall deliver it into the 
hand of the king. 

But one of the Lord's prophets foretold 
evil to Ahab if he went into battle. Ahab 
was greatly displeased and commanded that 
he should be put in prison and fed with the 
bread and water of affliction. 

So Ahab went up to Ramoth-in-Gilead, 
and Jehoshaphat, the king of Judah, with him. 
And Ahab said to Jehoshaphat, I will. 



THE STORY OF ELI T AH. 



265 



disguise myself; and put thou on thy robes. 
So he disguised himself and entered into the 
battle. Now the king of Syria had com- 
manded his captains that they should fight 
neither small nor great, but only with the 
king of Israel. 

' When therefore they saw Jehoshaphat in j 
his robes they turned aside to fight against ' 



Then the battle waxed fiercer and fiercer 
all that day; and the king, that his host 
might make head against the Syrians, bade 
his servants prop him up in his chariot. At 
evening he died ; and about the going down 
of the sun there went this proclamation 
throughout the host, Every man to his city, 
and every man to his own country. 







IKfc 



J:'.M 



S§|t 
L 



' " 1 




THE DEATH OF KING AHAB. 



him, and Jehoshaphat cried out So they 
knew he was not the king of Israel, and left 
pursuing him. Nevertheless Ahab did not 
escape the sentence that had been pronounced 
against him ; for a certain man, shooting an 
arrow from his bow at random, smote him 
where the helmet is joined to the breastplate. 
Therefore he said to the driver of his chariot, 
Turn and carry me out of the battle. 



They brought the body of the king to 
Samaria, and buried him there. His chariot 
and his armor they washed in the pool of 
Samaria, and the dogs licked his blood. 

And Ahaziah, the son of Ahab, was made 
king in his place. He did wickedly, as his 
father had done. And he fell down from an 
upper chamber in his palace and was hurt, 
and made sick. Then he sent messengers to 



266 



THE STORY OF ELIJAH. 



Baal-zebub, the idol of the Philistines, to ask 
whether he would get well of his sickness. 
And the angel of the Lord said to Elijah, 
Go up to meet the messengers of Ahaziah, 
and say to them, Is it because there is no 
God in Israel that you are going to ask Baal- 
zebub, the idol of the Philistines ? Now, 
therefore, the Lord says that Ahaziah shall 
not rise up from that bed on which he is laid, 
but shall surely die. 

Three Captains and Their Men. 

And Elijah met the messengers, and spoke 
to them the words that the Lord com- 
manded. And they came to Ahaziah again, 
and he said to them, Why are you comeback 
so soon ? They answered, There came a 
man to meet us, who said, Go back to king 
Ahaziah and tell him, that because he has 
sent to ask of the idol Baal-zebub, he shall 
not rise up from the bed on which he is laid, 
but shall surely die. The king said to the 
messengers, What sort of a man was he that 
met you and told you these words ? They 
answered, He was a hairy man, with a girdle 
of leather about his loins. And Ahaziah 
said, It is Elijah. 

Then the king was displeased, and sent a 
captain of his army, with fifty soldiers, to take 
Elijah, and bring him to the king. And they 
came, and found him sitting on the top of a 
hill; and the captain called to him, and said, 
Thou prophet, the king commands thee to 
come down. Elijah answered, If I be a 
prophet, let fire come down from heaven and 
burn up thee and thy fifty men. And there 
came down fire from heaven, and burned up 
the captain and the fifty men who were with 
him. 

And Ahaziah sent another captain with 
fifty men, and he came to Elijah and called 
to him, saying, Thou prophet, the king com- 
mands thee to come down quickly. Elijah 



answered, If I be a prophet, let fire come 
down from heaven and burn up thee and thy 
fifty men. Then fire came down again from 
heaven, and burned up the captain and his 
fifty men. 

And Ahaziah sent a third captain with 
fifty men more. But when he came to the 
place where Elijah was, he fell on his knees 
before him, and said, O prophet, I pray thee, 
save my life and the lives of these fifty men, 
thy servants. Let not the fire come down 
from heaven and burn us, as it burned the 
two captains, with their men, who were here 
before us. 

Story of Jehu. 

And the angel of the Lord said to Elijah, 
Go with him, be not afraid. So Elijah went 
with him to the king. And Elijah said to 
the king, Thus saith the Lord, Because thou 
hast sent messengers to inquire of Baal-zebub, 
the idol of the Philistines, instead of sending 
to me, the God of Israel, therefore thou shalt 
not rise up from the bed on which thou art. 
laid, but shalt surely die. So Ahaziah died, 
as Elijah told him, and Jehoram, his brother, 
was made king over the ten tribes of Israel. 
Another Ahaziah about this time was king 
in Judah. 

It happened that in the twelfth year ol 
Jehoram, Elisha the prophet called a certain 
young man of the school of the prophets, and 
said unto him, Gird up thy loins, and take 
this box of oil in thine hand, and go to 
Ramoth-in-Gilead ; and when thou comest 
thither look out Jehu, the son of Nimshi, and 
take him apart from his brethren into an inner 
chamber. Then take the box of oil, and pour 
it upon his head, and say, Thus saith the Lord, 
I have anointed thee king over Israel. Then 
open the door, and flee, and tarry not. 

This Elisha did that he might fulfill the 
commandment which the Lord gave to 



THE STORY 

Elijah, his master, in Horeb, the mount of 
God, saying, Jehu, the son of Nimshi, shalt 
thou anoint to be king over Israel. 

Now there stood a watchman on the tower 
in Jezreel, and the man said, I see a company. 
Then said the king, Send a horseman to 
meet them, and let him say, Is it peace? 
So there rode a horseman to meet them. 



OF ELIJAH. 267 

came to them, but he cometh not again ; and 
the driving is like the driving of Jehu, the 
son of Nimshi ; for he driveth furiously. 

Then said the king, Make ready my 
chariot. So they made ready his chariot, 
and he went forth to meet Jehu ; and Ahaz- 
iah, king of Judah, went with him, for 
Ahaziah had come down to see him, because 




THE BODY CF JEZEBEL EATEN BY DOGS. 



And when the man came to them he said, 
Thus saith the king, Is it peace? Jehu 
answered, What hast thou to do with peace ? 
Turn thee behind me. The watchman said, 
The messenger came to them, but he cometh 
not again. So the king sent a second 
messenger, and it happened to him as to the 
■first. The watchman said, The messenger 



he had been sick. So the two kings went 
forth, each in his own chariot. 

Now the place of their meeting was near 
to the vineyard of Naboth. And when 
Jehoram me; Jehu he said, Is it peace, Jehu? 
But jehu answered, What peace can there be, 
so long as the wickedness of thy mother 
Jezebel is so great? — for Jezebel ruled the 



268 



THE STORY OF ELIJAH. 



king, her son. Then Jehoram turned his 
chariot about, crying out, There is treachery, 
O Ahaziah. 

Then jehu drew his bow with all his might, 
and smote Jehoram between the shoulders ; 
and the arrow pierced him to the heart, so 
that he sank down dead in the chariot. Then 
said Jehu to Bidkar, his captain, Take up his 
body, and cast it into the portion of Naboth. 
Dost thou not remember how, when thou 
and I rode behind Ahab his father, the Lord 
laid this sentence upon his house, Surely I 
have seen the blood of Naboth and the blood 
of his sons ; and I will requite thee in this 
portion, saith the Lord ? 

Death of Jezebel. 

Then Jehu rode into Jezreel. And when 
he was come thither Jezebel adorned herself, 
and painted her face — for she knew that her 
son was dead, and that she must herself die 
— and as Jehu passed by, she looked out from 
a window, and cried, Had Zimri peace, who 
slew his master ? 

Jehu lifted up his face to the window and 
cried, Who is on my side? Who? And there 
looked out to him from one window two of 
the servants of the women's chambers, and 
from another three. He said to them, Throw 
her down. And they threw her down ; and 
her blood was sprinkled on the wall and on 
the horses ; and he trampled her under the 
feet of the horses. And when he was come 
in, he sat down to eat and drink. Afterwards 
he said, Go, see now this cursed woman, and 
bury her; for she was a king's daughter. 

But when they went to bury her, they found 
no more of her than the skull and the feet 
and the palms of the hands. When Jehu 
heard this, he said, Now is fulfilled that 
which the Lord spoke by the mouth of Elijah, 
In the portion of Jezreel shall dogs eat the 
flesh of Jezebel. 



When the Lord would take Elijah up into 
heaven, he went with Elisha, who ministered 
unto him, from Gilgal in the land of Ephraim, 
and he said to him, Tarry here, I pray thee , 
for the Lord hath sent me to Bethel. But 
Elisha answered, As the Lord liveth, and as 
thy soul liveth, I will not leave thee. So 
they went to Bethel. 

The Prophet's Mantle. 

And the young men of the school of the 
prophets that was in Bethel said unto Elisha, 
Knowest thou that the Lord will take away 
thy master from thee to-day ? Elisha ans- 
wered, Yea, I know it ; hold ye your peace. 

Then Elijah said to him, Elisha, tarry here, 
I pray thee ; for the Lord hath sent me to 
Jericho. But Elisha said, As the Lord liveth, 
and as thy soul liveth, I will not leave thee. 
So they went to Jericho. 

And the young men that were of the 
school of the prophets in Jericho said to 
Elisha, Knowest thou that the Lord will take 
awa} thy master from thee to-day? AndElisha. 
answered, Yea, I know it; hold ye your peace. 

And Elijah said unto him, Tarry, I pray 
thoe, here ; for the Lord hath sent me to 
Jordan. But Elisha said, As the Lord liveth,. 
I will not leave thee. And they two went on . 

And fifty men of the school of the- 
prophets went and stood to view afar off. 
And they two stood by Jordan. 

Then Elijah took his mantle, and rolled it 
up till it was as a rod, and smote the waters 
therewith ; and they were divided hither and- 
thither, so that they two went over on dry 
ground. 

And when they had gone over, Elijah said 
to Elisha, Ask what I shall do for thee, when 
I shall be taken away from thee. Elisha 
said, I pray thee, let a double portion of thy 
spirit rest upon me. Elijah said, Thou hast 
asked a hard thing : if thou see me taken 



from thee, it shall be so unto thee ; but 
not, it shall not be so. 

And as they still went on and talked, 
behold there appeared a chariot of fire and 
horses of fire, and parted them both asunder ; 
and Elijah went up by a storm into the sky. 



THE STORY OF ELIJAH 

if 



269 



Now at this time the royal house of David 
was brought very low; for, first, Jehoram 
the father of Ahaziah had slain all his 
brethren, the sons of King Jehoshaphat; 
and, next, the Philistines having joined 
themselves with the Arabians, had slain 




ELIJAH TAKEN UP INTO HEAVEN. 



And Elisha saw it, and he cried, My father, 
my father, the chariot of Israel and the 
horsemen thereof. 

When Jehu the son of Nimshi slew Je- 
horam the son of Ahab, and made an end of 
all the house of Ahab, he slew also Ahaziah 
king of Judah, and all his brethren. 



others of the princes ; and, last, many had 
perished by the hand of Jehu. 

When, therefore, Athaliah, daughter of 

Ahab and Jezebel, and mother to Ahaziah, 

heard what Jehu had done, then she slew all 

that remained of the blood royal, hoping - to 

' gain the kingdom for herself. 



270 



THE STORY OF ELIJAH. 



But Jehosheba, that was sister to Ahaziah, 
being wife to Jehoiada the high-priest, stole 
one of the king's sons, joash by name, from 
the slaughter. First she hid him and his 
nurse in a bed chamber of the palace; but 
afterwards she hid the boy in the house of 
God. For six years was he hidden ; and 
Athaliah reigned over the land. 

Builds a Hoijse for Baal. 

Much evil did Athaliah do. She built a 
house for Baal, taking for it the very stones 
of the house of God, and putting therein 
vessels from the Lord's sanctuary. 

In the seventh year Jehoiada sent for the 
captains of the mercenaries and of the body- 
guard, and brought them into the house of 
the Lord, and made a covenant with them, 
and took an oath of them, and showed them 
the king's son. Also he gathered the Levites 
out of all the cities of Judah, and the chief of 
the fathers of the land ; and they all made a 
covenant with him. And he said to them, 
The king's son shall reign, as the Lord ha^h 
said of the sons of David. 

Further, he set one division at the south 
gate of the temple, and one at the north ; 
and two he brought into the court of the 
temple, and set them on the right hand of 
the king and on his left hand. The Levites, 
he said, shall compass the king round about, 
every man with his weapons in his hand, and 
whosoever else cometh into the temple; but 
be ye with the king when he goeth out and 



when he cometh in. And he gave the cap- 
tains spears, and bucklers, and shields, that 
had been King David's, which were in the 
Lord's house. 

They put the young king on a platform,, 
so that he could be seen of all the people. 
Then Jehoiada and his sons anointed him to 
be king, and put the crown en his head, and 
the book of the law also, and said, God save 
the king ! And all the people clapped their 
hands, and shouted. 

Now when Athaliah heard the noise of 
the people running about and praising the 
king, she came into the temple of the Lord. 
And the king stood, as was the custom, upon 
the pillar, and the princes and the trumpeters 
stood by the king; and all the people of the 
land rejoiced at the sight, and blew with 
trumpets. Then Athaliah rent her clothes, 
and cried, Conspiracy ! Conspiracy ! 

But Jehoiada the priest commanded the 
captains of the guard and the officers of the 
host, saying, Take her out, keeping her 
between your ranks ; and any man that 
followeth her, slay with the sword. But 
slay her not within the temple. 

So they laid hands on her, and she went 
by the way by which the horses came into 
the king's palace. There was she slain. 
Afterwards the people went into the house 
of Baal, and broke it down, and slew Mattan 
the priest of Baal before the altar. So Joash 
reigned in his father's stead, being seven 
years old. 




THANKSGIVING UNTO THE LORD. 



271 




THE PATH OF WISDOM. 



272 



CHAFTER XX. 



B. C. 891, 

he Story of Elisha — Salt in the Water — War Against Moab — The Prophet's 
Chamber— The Woman of Shunem — Restoring a Dead Child — A Terrible Famine- 
Vessels of Oil — Iron Made to Swim — Story of Naaman — Sin of Gehazi — A Young 
Man's Vision — Stoning of the High-Priest— What Happened in Syria — Elisha's 
Last Words and Death — The Syrians Defeated — Parable of the Thistle and Cedar. 




LISHA took up the mantle of 
Elijah that fell from him, and 
went back, and stood by thebank 
of Jordan. And he wrapped 
up the mantle as Elijah nad 
wrapped it up, and smote the 
waters, and said, Where is the 
Lord God of Elijah? And when he Jiad 
smitten them, they parted hither and thither ; 
and Elisha went over. 

And when the young men of the school of 
the prophets which were at Jericho opposite 
saw what he did, they said, The spirit of 
Elijah doth rest on Elisha. And they came 
to meet him, and bowed themselves to the 
ground before him. 

Then they said unto him, There are with 
thy servants fifty strong men ; let them go, 
we pray thee, and seek thy master : lest 
peradventure the Spirit of the Lord hath 
taken him up, and cast him upon some 
mountain or in some valley. But he said, 
Ye shall not send. 

And when they urged him till he was 
ashamed, he said, Send. They sent, there- 
fore, fifty men, who sought three days, but 
f ound him not. 

And when they came to him again, for he 

tarried at Jericho, he said unto them, Did I 

not say, Go not ? The men of the city said 

unto Elisha, The situation of the city is 

18 



pleasant, as my lord seeth ; but the water i» 
bad, and the ground barren. Then he said, 
Bring me a new cruse, and put salt therein. 
And they brought it to him. 

The Waters Made Sweet. 

Then he went forth unto the spring of th* 
waters, and cast the salt in there, and said, 
Thus saith the Lord, I have healed these 
waters ; there shall not be from thence any 
more death or barrenness. And he went 
from Jericho to Bethel, and from Bethel to 
Carmel, and from Carmel to Samaria. 

Mesha the king of Moab paid year by 
year to the king of Israel the wool of a 
hundred thousand lambs and an hundred 
thousand sheep. But when Ahab was dead 
he rebelled. Then Jehoram king of Israel, 
that reigned after Ahaziah his brother, sent 
to Jehoshaphat king of Judah, saying, The 
king of Moab hath rebelled against me ; wilt 
thou go with me to battle against him ? 

Jehosnaphat answered, I am as thou art, 
my people as thy people, and my horses as 
thy horses. And he said, Which way shall 
we go up ? Jehoram said, By the way of 
the wilderness of Edom. 

So these two kings went ; and they 
marched by the south of the Salt Sea. And 
when they had marched seven days, and the 
kino- of Edom had joined himself to them,, 

273 



274 



THE STORY OF ELISHA. 



they found no water for the host or for the 
beasts that carried the baggage. 

Then Jehoram said, Alas ! that the Lord 
hath called three kings together to deliver 
them into the hand of Moab ! Jehoshaphat 
said, Is there not a prophet of the Lord that 
we may inquire of the Lord by him ? One 
of the king of Israel's servants answered, 
Elisha the son of Shaphat, that was servant 
to Elijah, is here. And Jehoshaphat said, 
The word of the Lord is with him. 

Music by a Minstrel. 

So the three kings went over to inquire of 
him. And Elisha said unto the king of 
Israel, What have I to do with thee ? Get 
thee to the prophets of thy father, and the 
prophets of thy mother. The king of Israel 
said, Say not so ; for the Lord hath called 
these three kings together to deliver them 
into the hands of Moab. 

But Elisha said, As the Lord of hosts 
liveth, before whom I stand, were it not that 
I regard the presence of Jehoshaphat the 
king of Judah, I would not look toward thee, 
nor see thee. But now bring me a minstrel. 

And when the minstrel played, the Spirit 
of the Lord came upon him, and he said, 
Thus saith the Lord, Make this valley full of 
pits. For thus saith the Lord, Ye shall not 
feel wind nor see rain, yet that valley shall be 
filled with water, that ye may drink, and 
your cattle, and your beasts of burden. And 
this is but a light thing in the sight of the 
Lord. He will also deliver the Moabites into 
your hand. Ye shall smite every fenced city, 
and every choice city, and fell every fruitful 
cree, and stop all wells of water, and mar 
every good piece of land with stones. 

And in the morning, at sunrise, when the 
sacrifice is offered, there came water from the 
hill country of Edom, and the valley was 
filled with water. 



Now the Moabites, when they heard that 
the three kings were come against them, had 
gathered all that were able to wear armor, 
and stood on the north side of the valley. 
And in the morning early, when the sun 
shone on the water, the Moabites saw that it 
was red even as blood. And they said, This 
is blood : the kings are surely slain ; they 
have smitten one another ; now therefore, 
Moab, to the spoil. 

But when they came to the camp of Israel, 
the Israelites rose up and smote them, so that 
they fled ; and the Israelites went on smiting 
them even in their own country. They beat 
down the cities, and on every good piece of 
land they cast stones, every man a stone ; 
and they stopped all the wells of water, and 
felled all the fruitful trees. Only Kir-haraseth 
they could not take, but the slingers went 
about it and smote it. And when the king 
of Moab saw that his enemies were too strong 
for him, he took seven hundred men that 
drew the sword, to break through their lines 
to where the king of Edom was encamped ; 
but he could not. 

Then he took his eldest son, that should' 
have reigned after him, and offered him up 
for a burnt-offering to his god Chemosh on 
the wall. And the Israelites were greatly 
troubled that such a thing should have been 
done; and they returned to their own lap' 1 . 

The Woman of Shunem. 

It fell on a day that Elisha went to Shunem, 
where there was a rich woman, who would-' 
have him eat bread in her house, and would 
take no denial. 

The woman said to her husband, I perceive 
that this is a holy man of God which passeth 
by us continually. Let us build a little 
chamber out of the wall for him ; and put 
therein a bed and a table and a chair and a 
candlestick ; and it shall be, when he cometh- 



THE STORY OF ELISHA. 



275 



to us, that he shall turn in thither. And it 
was so that when he came thither again he 
turned into the chamber, and lay there. And 
he said to Gehazi his servant, Call this Shu- 
nammite. 

So Gehazi called her, and she stood before 
him. He said to Gehazi, Say now unto her, 
Behold now, thou hast been careful for us 
with all this care ; what is to be done for 
thee ? Wouldest thou be spoken for to the 
king, or to the captain of the host ? 

But the woman answered, I dwell among 
mine own people. Then Elisha said, What 
is then to be done for her ? Gehazi 
answered, Verily she hath no child, and her 
husband is old. And Elisha said, Call her. 
So she came and stood in the door. 

Elisha said to her, About this time next 
year thou shalt embrace a son. And she 
said, Nay, my lord, thou man of God, do not 
lie unto thine handmaid. 

At that time in the year following she had 
a son. 

On a certain day, when the child was 
grown, he went out to his father to the 
reapers. And he said to his father, My 
head, my head ! And his father said to the 
lad that waited on him, Carry him to his 
mother. 

The Child Dies. 

So the lad carried the child to his mother ; 
and he sat on her knees till noon, and then 
died. And she went up and laid him on tl? " 
bed of the man of God, and shut the door 
upon him. 

Then she called unto her husband, and 
said, Send me one of the young men, and one 
of the asses, that I may go to the man of 
God, and come again. And he said, Where- 
fore wilt thou go to him to-day? It is neither 
new moon nor sabbath. The beginning of 
each month was to be kept holy and Elisha 



held services on Mount Carmel. And she 
said, Peace ; let me go. 

Then she said to her servant that went with 
her, Drive, and go forward ; delay me not in 
my riding, except I bid thee. 

So she went, and came to the man of God 
at Mount Carmel. When Elisha saw her 
afar off, he said to Gehazi his servant, That 
is the Shunammite. Run now to meet her, 
and say unto her, Is it well with thee? Is it 
well with thy husband ? Is it well with the 
child ? She answered, Peace. 

And when she came to the man of God at 
the hill, she caught him by the feet; but 
Gehazi came near to thrust her away. And 
the man of God said, Let her alone ; for her 
soul is vexed within her ; and the Lord hath 
hid the matter from me, and hath not told 
me. Then she said, Did I desire a son of 
my lord ? Did I not say, Do not deceive 
me ? 

His Eyes See Again. 

Then Elisha said to Gehazi, Gird up thy 
loins, and take my staff in thy hand, and go 
thy way; if thou meet any man, salute him 
not ; and if any man salute thee, answer him 
not ; and lay my staff upon the face of the 
child. 

And the mother of the child said, As the 
Lord liveth, and as thy soul liveth, I will not 
leave thee. Then Elisha arose and followed 
her. 

Gehazi passed on before them, and laid the 
staff upon the face of the child; but there 
was neither voice nor hearing. Wherefore 
he returned to meet the prophet, and told 
him, saying, The child is not awaked. 

And when Elisha was come into the house 
the child was dead, and laid upon his bed in 
the prophet's chamber. He went in, there- 
fore, and shut the door upon them twain, and 
prayed unto the Lord. And he lay upon the 



276 



THE STORY OF ELISHA. 



child, and put his mouth upon the child's 
mouth, and his eyes upon his eyes, and his 
hands upon his hands ; so he stretched him- 
self upon the child, and the flesh of the child 
waxed warm. Then he came down from the 
chamber, and walked to and fro in the house ; 
and went up to the chamber again, and 
stretched himself upon the child. And the 
child sneezed seven times, and opened his 
eyes. 

Then Elisha called Gehazi, and said, Call 
this Shunammite. So Gehazi called her. 
And when she was come in unto him, he 
said, Take up thy son. Then she went in 
and fell at his feet, and bowed herself to the 
ground before him, and took up her son and 
went out. 

Seven Years of Famine. 

After this Elisha said to the woman. Arise, 
and go thou and thine h^nsehold, and 
sojourn wheresoever thou canst; for the 
Lord will send a famine on this land, and it 
shall be for seven years. So the woman 
arose, and did after the saying of the man of 
God ; and went with her household, and 
sojourned in the land of the Philistines seven 
years. 

At the end of seven years, she returned out 
of the land of the Philistines; and went forth 
to cry to the king for her house and for her 
land. Now it chanced that at this very time 
the king was talking with Gehazi, the servant 
of the man of God, saying, Tell me, I pray 
thee, all the great things that Elisha hath 
done. And as he was telling the king how 
he had restored a dead body to life, the very 
woman, whose son he had restored to life, 
cried to the king for her house and for her 
land. And Gehazi said, My lord, O king, 
this is the woman, and this is her son, whom 
Elisha restored to life. 

And when the king asked the woman, she 



told him. So the king appointed a certain 
officer, and said, Restore all that was hers, 
and all the fruits of the field since the day 
when she left the land, even until now. 

There cried a certain woman, that had 
been wife to one of the prophets, saying, Thy 
servant my husband is dead ; and thou 
knowestthat he did fear the Lord; and now 
the creditor is come to take unto him my rwn 
sons to be bondmen. 

Elisha said unto her, What shall I do for 
thee? Tell me, what hast thou in the house? 
She said, Thine handmaid has nothing in the 
house, save so much oil as one might anoint 
himself with. 

A Debt Paid with Oil. 

Then he said, Go borrow thee vessels 
from all thy neighbors round about ; borrow 

pty vessels ; borrow not a few. And 
when thou art come in, thou shalt shut the 
door upon thee and thy sons, and shalt pour 
out into all the vessels that thou hast 
borrowed; and when thou hast filled a vessel, 
thou shalt set it aside. 

So she went back to her house, and 
borrowed vessels as many as she could, and 
shut the door upon herself and sons. They 
brought the vessels to her, and she poured 
out. And when all the vessels were full, she 
said to her son, Bring me yet a vessel. And 
he said, There is not a vessel more. And the 
oil stayed. 

Then she came and told the man of God. 
He said, Go, sell the oil and pay thy debt ; 
and live thou and thy children on the rest. 

Again, there was a dearth, and Elisha 
came to Gilgal ; and the young men of the 
school of the prophets that were there were 
sitting before him while he taught them. 
He said unto his servant, Set on the great 
pot, and seethe pottage for the sons of the 
prophets. 



THE STORY OF ELISHA. 



277 



And one went out into the field to gather 
herbs, and found a wild gourd, and gathered 
of the fruit his garment full, and came and 
shred them into the pottage ; for they knew 
not that they were harmful. So they poured 
out for the men to eat. 

And as they were eating of the pottage, 
one cried out, O man of God, there is death 



man a beam, and let us make a place where 
we may dwell. Elisha answered, Go ye. 

One of the young men said, Consent to go 
with thy servants. And he answered, I will 

go- 
So he went with them. And when they 

came to Jordan they cut down the wood. 

And as one was lopping a beam, the iron of 




ELISHA CAUSING IRON TO SWIM. 



in the pot And they could not eat thereof. 
Then Elisha said, Bring meal. 

So they brought it, and he cast it into the 
pot, and said, Pour out for the people that 
they may eat. They ate and took no harm. 

The young men of the school of the pro- 
phets that was at Jericho said to Elisha, The 
place where we dwell is too narrow for us. 
Let us go unto Jordan, and take thence every 



the axe fell into the water, and the man cried 
out, Alas, master for it was borrowed. The 
man of God said, Where fell it ? 

And when the man showed him the place, 
he cut down a stick and cast it in thither, and 
the iron did swim. Then he said to the man, 
Take it up to thee. And the man put out 
his hand and took it. 

Naaman, captain of the host of the king of 



278 



THE STORY OF ELISHA. 



Syria, was a great man with his master, and 
honorable, because by him the Lord had 
given deliverance unto Syria. He was also a 
mighty man of valor ; but he was a leper. 

The Little Maid. 

Now the Syrians had gone out by com- 
panies, and had brought away captives from 
the land of Israel ; among these was a little 
maid, who waited upon Naaman's wife. 

The maid said unto her mistress, Would 
God my lord were with the prophet that is 
in Samaria ! for he would heal him of his 
leprosy. And Naaman heard it, and told his 
master the king what the maid from the land 
of Israel had said. 

Then said the king, Go, depart ; and I 
will send a letter unto the king of Israel. So 
Naaman departed, taking with him ten 
talents of silver, and six thousand shekels of 
gold, and ten changes of raiment. And he 
brought the letter to the king of Israel. 

The letter was written in this fashion : 
Behold, I have sent herewith Naaman my 
servant that thou mayest heal him of his 
leprosy. 

And when the king of Israel had read the 
letter, he rent his clothes, and said, Am I God, 
to kill and make alive, that this man doth 
send unto me to heal a man of his leprosy ? 
Wherefore see how he seeketh a quarrel 
against me. 

But when Elisha the man of God heard 
that the king of Israel had rent his clothes he 
sent to the king, saying, Why hast thou rent 
thy clothes ? Let him come now to me, and 
he shall know that there is a prophet in Israel. 

So Naaman came with his chariot and with 
all his company, and halted at the door of 
Elisha. And Elisha sent a messenger unto 
him, saying, Go and wash in Jordan seven 
times, and thy flesh shall come again to thee, 
and thou shalt be clean. 



But Naaman was angry, and said, 1 
thought that he would surely come out to 
me, and stand and call on the name of 
Jehovah his God, and pass his hand over the 
place and heal the leper. Are not Abana 
and Pharpar, rivers of Damascus, better than 
all the waters of Israel ? May I not wash 
in them and be clean ? 

So he turned and went away in a rage 
His servants came near and spoke unto him 
saying, My father, if the prophet had bidden 
thee to do some great thing, wouldest thou 
not have done it ? How much rather, then, 
shouldest thou do it when he saith, Wash, 
and be clean ? 

Then he went down and dipped himself 
seven times in Jordan, and his flesh came 
again as the flesh of a little child, and he was 
clean. Then he returned to the man of God, 
he and all his company, and came and stood 
before him. And he said, Behold, now I 
know that there is no God in all the earth 
buc in Israel. Now, therefore, I pray thee, 
take a present from thy servant. 

Gehazi Becomes a Leper. 

But Elisha said, As the Lord liveth, before 
whom I stand, I will receive none. And 
Naaman urged him to take it, but he refused. 

Then Naaman said, Wilt thou give to thy 
servant two mules' burden of earth ? For 
thy servant will henceforth offer neither burnt 
offering nor sacrifice unto other gods, but 
only unto the Lord. In this thing the Lord 
pardon thy servant, that when my master 
goeth into the house of Rimmon to worship 
there, and he leaneth on my arm, and I bow 
myself in the house of Rimmon ; when I bow 
myself in the house, the Lord pardon thy 
servant. Elisha said unto him, Go in peace. 

So he departed ; but when he had gone a 
little way, Gehazi, the servant of Elisha, said 
to himself. My master hath spared Naaman 




NAAMAN 



AT THE DOOR OF THE PROPHET ELISHA. 



'27 y 



280 



THE STORY OF ELISHA. 



this Syrian in not receiving at his hands the 
present which he brought ; but, as the Lord 
liveth, I will run after him and take somewhat 
of him. 

So Gehazi followed after Naaman. And 
when Naaman saw him running after him, he 
lighted down from his chariot to meet him, 
and said, Is all peace ? Gehazi said, All is 
peace. My master hath sent me, saying, 
Behold, even now there be come to me from 
Mount Ephraim two young men from the 
school of prophets ; give them, I pray thee, 
a talent of silver and two changes of raiment. 

Naaman said to him, Be content ; take two 
talents. And he urged him, and bound two 
talents of silver in two bags with two changes 
of raiment, and laid them upon two of his 
servants ; and they bare them before Gehazi. 

When he came to the hill he took the 
gifts from the hands of the servants and hid 
them in the house, and went in and stood 
before his master. Elisha said to him, 
Whence comest thou, Gehazi ? Gehazi 
answered, Thy servant went no whither. 

.Elisha said to him, Went not my heart 
with thee, when the man turned again from 
his chariot to meet thee ? Is this a time to 
receive silver, and garments, and oliveyards, 
and vineyards, and sheep, and oxen, and 
men-servants, and maid-servants ? The lep- 
rosy, therefore, of Naaman shall cleave to 
thee and to thy race for ever. And the 
man went out from his presence a leper as 
white as snow. 

Elisha and the Syrians. 

The king of Syria warred against Israel, 
and took counsel with his servants, saying, 
In such and such a place we will pitch our 
camp. And Elisha, the man of God, sent 
unto the king of Israel, saying, Beware that 
thou pass not such a place ; for thither the 
Svrians are come down. 



And the king of Israel avoided the place 
concerning which the man of God had warned 
him. And this happened not once nor twice 
I only, but many times. 

Therefore the heart of the king of Syria- 
was sore troubled for this thing. And he 
called his servants, and said unto them, Will 
ye not show me which of us helpeth the king 
of Israel ? 

And one of his servants said, There is no' 
one, my lord, O king ; but Elisha, the 
prophet that is in Israel, telleth the king of 
Israel the words that thou speakest in the 
secret place of thy bedchamber. The king 
said, Go, spy out where he is, that I may 
send and fetch him. It was told the king, 
saying, Behold, he is in Dothan. So the 
king sent thither horses and chariots and a_ 
great host ; and they came by night and 
encompassed the city. 

A Strange Sight. 

And when the servant of the man of God 
had risen early and gone forth from the 
house, a host encompassed the city, having 
with it horses and footmen. And the ser- 
vant said unto him, A'^s, my master, what 
shall we do? 

Elisha answered him, Eear not ; for they 
that are with us are mor~ than they that are 
with them. And Elisha prayed, and said, 
Lord, I pray thee, open this young man's- 
eyes, that he may see. 

And the Lord opened the eyes of the 
young man ; and, behold, the mountain was 
full of horses and chariots of fire round about: 
Elisha. When the Syrians came down from 
the hills to besiege the city, Elisha prayed 
again unto the Lord, saying, Smite this 
people, I pray thee, with blindness. 

So the Lord smote them with blindness, 
according to the word of Elisha. And 
Elisha said, This is not the way, neither isv 



THE STORY OF ELISHA. 



281 



this the city. Come ye after me, and I will 
bring you to the man whom ye seek. 

But he led them to Samaria ; and when 
they were come to Samaria he prayed again, 
Lord open the eyes of these men that they 
may see. And the Lord opened their eyes, 



bow. Set bread and water before them that 
they may eat and drink and go back to their 
master, 

So the king made a great feast for them ; 
and when they had eaten and drunk he sent 
them away, and they went to their master. 




THE STONING OF ZECHAKIAH. 



and they saw ; and they were in the midst of 
Samaria. 

When the king of Israel saw them he said, 
My father, shall I smite them till I destroy 
them. Elisha answered, Thou shalt not 
smite them. Smite those whom thou hast 
taken captive with thy own sword and thy own 



So the bands of Syria came no more into the 
land of Israel. 

In the days of Elisha, when Joash was 
king of Judah, Zechariah, a good man, was 
high-priest. He saw the idolatry of the 
people and prophesied against them, saying, 
Why transgress ye the commandments of the 



282 



THE STORY OF ELISHA. 



Lord, that ye cannot prosper ? Because ye 
have forsaken the Lord, he hath also for- 
saken you. 

This so displeased the king that he com- 
manded Zechariah to be stoned to death. 
The high-priest's father, Jehoiada, had shown 
kindness to the king, but this did not prevent 
the king from slaying the high-priest. 
Afterward the king's servants conspired 
against him for the blood he had shed, and 
slew him on his bed. They buried him in 
the city of David, but not in the sepulchres 
of the kings. 

Elisha went to Damascus. At that time 
Ben-hadad king of Syria was sick ; and it 
was told him, saying The man of God is 
come hither. Then Ben-hadad said to 
Hazael, who was one of his officers, Take 
a present in thy hand, and go, meet the man 
of God, and inquire of the Lord by him 
whether I shall recover of this disease. 

Becomes King of Syria. 

So Hazael went to meet the prophet, and 
took a present with him, even of every good 
thing of Damascus, forty camels' burden, 
and came and stood before Elisha, and said, 
Thy son Ben-hadad king of Syria hath sent, 
->aying, Shall I recover of this disease ? 

And Elisha said unto him, Go, say to the 
king, if thou wilt, that he shall certainly live; 
nevertheless the Lord hath showed me that 
he will certainly die. And when he had said 
this, he looked steadfastly at Hazael, till the 
man was ashamed. And Elisha wept. 

Hazael said, Why weepest thou ? Elisha 
answered, I weep, because I know the evil 
that thou wilt do unto the children of Israel : 
their strongholds thou shalt bur^ with fire, 
and slay the people. 

Hazael said, But what is thy servant, who 
is but a dog, that he should do this great 
thing? Elisha answered, The Lord hath 



showed me that thou shalt be king over Syria, 

So Hazael departed from Elisha, and camt 
to his master, who said to him, What said 
Elisha to thee ? Hazael answered, He told 
me that thou shouldest surely recover. 

But on the morrow, Hazael took a thick 
cloth, and dipped it in water, and spread it 
on the sick man's face, so that he died. And 
Hazael reigned in his stead. 

Again Elisha called a certain young man 
of the school of the prophets, and said to 
him, Gird up thy loins, and take this box 
of oil in thine hand, and go to Ramoth-in- 
Gilead. And when thou comest thither, look 
out there Jehu the son of Jehoshaphat, the 
son of Nimshi, and go in, and make him rise 
up from where he sitteth with the other cap- 
tains, and take him to a private chamber; 
then take the box of oil, and pour it on his 
head, and say, Thus saith the Lord, I have 
anointed thee king over Israel. Then oper: 
the door and flee, and tarry not. And the 
young man did so. 

Thus Jehu rebelled against Jehoram the 
son of Ahab, and rode to Jezreel; and when) 
Jehoram came out to meet him, he slew him, 
and reigned over Israel in his stead. 

Last Words of Elisha. 

Elisha was fallen sick of the sicknest 
whereof he died. And Joash the king of 
Israel came down unto him, and wept before 
him, saying, O my father, my father! The 
chariot of Israel, and the horsemen thereof! 

Elisha said unto him, Take bow anc 
arrows. So the king took unto him a bow 
and arrows. 

Then the prophet said, Put now thine hana 
upon the bow. And the king did so. And 
Elisha put his hands upon the king's hands. 
And he said, Open the window eastward. 
So the king opened it. Then Elisha said. 
Shoot. And the king shot. 




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283 



284 



THE STORY OF ELISHA. 



And Elisha said. The arrow of the Lord's 
deliverance, and the arrow of deliverance 
from Syria ; for thou shalt smite the Syrians 
in Aphek till thou have consumed them. 

Then Elisha said, Take the arrows. And 
the king took them. And he said unto the 
king of Israel, Smite upon the ground ; and 
the king smote upon the ground thrice, and 
stayed. 

The man of God was angry with him, and 
said, Thou shouldest have smitten upon the 
ground five or six times. Then hadst thou 
smitten Syria till thou hadst consumed it ; 
whereas now thou shalt smite Syria but thrice. 
So Elisha died, being full of years. 

Victory over the Syrians. 

But Hazel king of Syria oppressed ^srael 
all the days of Jehoahaz. And the Lord was 
gracious unto them, and had compassion on 
them, and had respect unto them, because of 
his covenant with Abraham, Isaac, and Jacob, 
and would not destroy them, neither cast he 
them from his presence as yet. 
" So Hazel king of Syria died; and Ben- 
hadad his son reigned in his stead. And 
Jehoash the son of Jehoahaz took again out 
of the hand of Ben-hadad the son of Hazel 
the cities, which he had taken out of the 
hand of Jehoahaz his father by war. Three 
times did Jehoash beat him, and recovered the 
cities of Israel. 

In the second year of Jehoash king of 
Israel reigned Amaziah the son of Joash 
king of Judah. He was twenty and five 
years old when he began to reign, and 
reigned twenty and nine years in Jerusalem. 
And he did that which was right in the sight 
of the Lord, yet not like David his father : 
he did according to all things as Joash his 
father did. Howbeit the high places were J 
not taken away : as yet the people did sacri 
fice and burnt incense on the high places. 



As soon as the kingdom was confirmed in 
his hand, he slew his servants which had 
slain the king his father. But the children 
of the murderers he slew not: according 
unto that which is written in the book of the 
law of Moses, wherein the Lord commanded, 
saying, The fathers shall not be put to death 
for the children, nor the children be put to 
death for the fathers ; but every man shall be 
put to death for his own sin. 

Parable of the Thistle and Cedar. 

Then Amaziah sent messengers to Jehoash,. 
king of Israel, saying, Come, let us look one 
another in the face. And Jehoash the king 
of Israel sent to Amaziah king of Judah, 
saying, The thistle that was in Lebanon sent 
to the cedar that was in Lebanon, saying, 
Give thy daughter to my son to wife : and 
there passed by a wild beast that was in Leba- 
non, and trode down the thistle. Thou hast 
indeed smitten Edom, and thine heart hath 
lifted thee up : glory of this, and tarry at 
home: for why shouldest thou meddle to 
thy hurt, that thou shouldest fall, even thou, 
and Judah with thee ? 

But Amaziah would not hear. Therefore 
Jehoash king of Israel went up: and he and 
Amaziah king of Judah looked one another 
in the face at Beth-shemesh, which belongeth 
to Judah. And Judah was put to the worse 
before Israel ; and they fled every man to 
their tents. 

And Jehoash king of Israel took Amaziah 
king of Judah, the son of Jehoash the son of 
Ahaziah, at Beth-shemesh, and came to Jeru- 
salem, and broke down the wall of Jerusalem 
from the gate of Ephraim unto the corner 
gate, four hundred cubits. 

And he took all the gold and silver, and 
all the vessels that were found in the house 
of the Lord, and in the treasures of the king's 
house, and hostages, and returned to Samaria. 




CLEANSED FROM UNRIGHTEOUSNESS. 



285 




THE SUN AND SHIELD. 



286 



CHAPTER XXI. 



B. C. S62-698. 

'Two Prophets and a King — Jonah sent to Nineveh — A Prophet Cast into the Sea — 
The Great Fish — A Good King in Judah — The Temple Purified — A Royal Feast — ■ 
The Sickness of Hezekiah — Babylon and Assyria — Message from the Assyrian King 
— Isaiah Gives Courage to the Jews — A Wonderful Vision. 




FTER the death of Elisha, his 
prophecy was fulfilled. Jehoash 
was victorious over the Syrians 
three times, but as the prophet 
also said, he could not wholly 
subdue them. Jehoash reigned 
sixteen years, and he died and was buried in 
Samaria ; and Jeroboam, his son, reigned in 
his stead. The people of Israel had been 
hard pressed by their enemies, and were in 
great trouble, and in need of help. 

So God was good to them, and gave 
Jeroboam strength to overcome the Syrians, 
and to take from them two of their cities, 
Damascus and Hamah. Yet the people did 
not thank God, or repent of their sins, but 
kept on worshipping the two golden calves, 
and increasing in wickedness. 

Then the Lord sent a prophet named Amos 
to warn them. And when Amos came he 
told the children of Israel that there was no 
other people on the earth whom God loved 
as well as he did them. They were his 
chosen ones. But they had loved evil and 
not good. They had been cruel to the poor, 
had robbed and cheated one another, and 
been guilty of many crimes. God had 
already punished them in the past with 
plagues of all sorts, hoping they would turn 
to him and repent, and he would forgive 
them. 



Then Amaziah, who was the chief priest 
at Bethel in the temple of Baal, sent to Jero- 
boam, saying Amos is speaking against thee 
to the children of Israel. For he says,. 
Jeroboam shall be slain, and the people of 
Israel taken captive. 

What the Herdsman Said. 

And Amaziah said to Amos, O thou seer,, 
go away into the land of Judah, and 
prophesy thore. But prophesy no more in 
the place where King Jeroboam comes to' 
worship. 

Then Amos said to Amaziah, I was no- 
prophet, neither was I a prophet's son, but I 
was a herdsman and a gatherer of sycamore 
fruit. And the Lord came to me and said, Go, 
prophesy unto my people Israel. Therefore,. 
Amaziah, hear thou the word of the Lord. 
Thou sayest, Prophesy not against the people 
of Israel ; but thus saith the Lord, Thy wife 
shall go away and leave thee ; thy sons and 
thy daughters shall fall by the sword; and 
thou shalt die in a polluted land. 

The prophets Hosea and Joel also spoke 
to the people of Israel, in the days of King 
Jeroboam, and told them of the punishment 
in store for them, if they did not repent of 
their sins and give their hearts to God. Yet 
they would not listen to these good men, nor 
give up the worship of the golden calves. 

28 7 



288 



TWO PROPHETS AND A KING. 



And Jeroboam reigned forty-one years, when 
he died, and Zachariah, his son, was made 
king in his stead. 

One of the prophets in the days of Jero- 
boam, king of Israel, was Jonah. He was 
sent by God with a message to the people of 
Ninevah. Ninevah was the capital of Assyria; 
at was a very large place, and its wickedness 
was very great. 

The errand upon which God sent Jonah 
was to cry against this city because of its 
sins, and to say to the people, Yet forty days, 
■and Nineveh shall be overthrown. 

Now Jonah did not like to go on such an 
errand. He may have thought that the 
people would ill-treat him, perhaps kill him, 
if he came with such evil tidings. At all 
events, he made up his mind that he would 
not go to Nineveh, but as there was a ship 
just going to sail quite a different way, he 
said he would go into that ship, and so get- 
away from the presence of the Lord. 

A Furious Tempest. 

Jonah found that he only ran into difficulty 
when he ran away from God. The Lord 
sent a great wind into the sea, and there was 
a mighty tempest, so that the ship was like 
to be broken. Then the sailors were afraid, 
and every man cried to his idol god, for they 
were heathens. Now they cast out the 
wares that were in the ship into the sea, to 
lighten it of them. Where was Jonah ? Fast 
asleep in the cabin. The captain came to 
him, and said, What do you mean by sleeping 
now? Arise, call upon your God, perhaps 
your God can save us. 

The sailors thought that perhaps this 
tempest came because of some hidden sin of 
one of their number. So they cast lots to 
try to find out the sinner. God directed the 
lot, and it fell upon Jonah. 

Then they said to him, Who are you ? Of 



what land are you a native ? What have 
you done to cause this storm ? 

Jonah, in his fear of God's anger, was not 
afraid of men now, but he boldly said, I am 
a Hebrew, and I fear the Lord God of 
heaven, who made both the sea and the dry 
land. I am now running away from some 
work that he gave me to do. 

The men at this were more afraid ; they 
knew that the storm was not a natural one 
but sent by God for a special reason. Why 
did you act so ? they said. W T hat shall we 
do to you to make the sea calmer ? for the 
sea now was quite furious. 

They Throw Him Overboard. 

Throw me overboard, said Jonah ; then the 
cea will be calm to you : for I know that for 
my sake is this great tempest sent. The men 
did not like to do this ; they rowed very hard 
to bring the ship to land ; but they could not ; 
the raging of the waves increased every 
moment. 

Then these heathen men were so awe- 
struck with the greatness of the Lord God, 
that they cried unto him, and said, O Lord, 
thou knowest that it is not our wish to 
destroy this man, so do not punish us for 
casting him into the water ; the storm came 
as it pleased thee. 

Then they threw Jonah into the sea ; and 
the sea was calm and still at once. We are 
told that they feared the Lord exceedingly, 
and offered a sacrifice unto him, and made 
vows, or promises, to him. 

But what became of Jonah ? Now the 
Lord had prepared a great fish to swallow 
up Jonah : and he was in the belly of the fish 
three days and three nights. He now began 
to think how foolish and wicked he had been, 
and he prayed to God even in that dreadful 
place. God heard his prayer, and the Lord 
' spoke to the fish ; so it went to the shore, 



TWO PROPHETS AND A KING. 



289 



and threw up Jonah in safety upon dry land. 

Now Jonah again heard God bid him go 
to Nineveh to deliver his message, and this 
time he went. 

Did the people ill-treat him when they 
heard him say that their city would be 
destroyed? No; they believed the message, 
and said, Let every man fast, and wear sack- 
cloth, and mourn ; and let every man cry 



him, so he said that now he would spare 
their city. 

Jonah should have been glad at this happ) 
ending of his painful errand. Instead of 
that he complained to God, and said, People 
will take me for a false prophet now that you 
have not let my prophecy come true. I had 
better die. God corrected this foolish, ill- 
tempered man. 




JONAH SHELTERED BY THE VINE. 

earnestly to God to turn away his anger 
from us, and let every man give up his evil 
ways which have brought this anger upon 
us. Who can tell if God will hear us and 
forgive us, so that we do not perish ? 

So every one mourned ; even the king on 
th 2 throne laid aside his robes, and covered 
hi nse!f with sackcloth and sat in ashes. The 
merciful God saw that they turned from their 
evil ways, and humbled themselves before 
19 



While Jonah was watching the city, God 
bade a gourd grow up quickly to shelter him, 
and Jonah was very glad of its shade. But 
God prepared a worm to destroy the gourd 
in a night, so the next morning Jonah fainted 
f.-om the heat, and then he grumbled because 
the gourd was gone. Then God said, You 
had pity on the gourd which came up in a 
night and perished in a night, why should I 
not spare that great city, Nineveh, with its 



290 



TWO PROPHETS AND A KING. 



large number of children and its innocent 
cattle ? You fret at the loss of a worthless 
gourd, and you fret because I do not destroy 
a great city. You should rejoice in my 
mercy. 

We now come to the story of Hezekiah 
who reigned in Judah. He was the son of 
King- Ahaz. Now Ahaz had done verv 
wickedly in the sight of the Lord. He 
walked in the way of the kings of Israel, 
according to the abominations of the heathen. 
He made one of his 
sons to pass through 
the fire to Molech ; 
and he sacrificed and 
burnt incense in the 
high places, and upon 
the hills, and under 
every green tree. And 
in the great court of 
the temple he set up 
an altar after the pat- 
tern of one that he had 
seen in Damascus; 
and the brazen altar 
of sacrifice he put 
down from its place; 
and he cut off the 
ornaments from the 
bases of the laver 
which Hiram had 
made for Solomon; 

and he took down the molten sea from the 
brazen oxen whereon it stood, and put it on 
a pavement of stone. 

Also the covered seat of the king, whereon 
he sat, when he came into the house of the 
Lord, did he take, to give it to the king of 
Assyria. And he broke in pieces the vessels 
of the house, and shut the doors of the house, 
so that the priests could not minister therein, 
nor offer the sacrifice morning and evening 
as the law commanded. 



Then Micah the Morasthite stood up, an<i 
prophesied against the land, saying to the 
people, Zion for your sake shall be plowed as- 
a field, and Jerusalem shall become heaps,. 
and the mountain of the house as the high 
places of the forest. 

But Hezekiah did that which was right in 
the sight of the Lord, according to all that 
his father David did. 

In the first year of his reign, in the first 
month of the year, he opened the doors of 




THE MOLTEN SEA. 

the house of the Lord, which his father had 
shut, and repaired them. And he brought 
the priests and the Levites into the eastern 
court, and said to them, Hear me, ye 
Levites ; sanctify now yourselves, and sanc- 
tify the house of the Lord God of your 
fathers, and carry forth all the uncleanness 
out of the Holy Place. For our fathers have 
trespassed, and have done that which was 
evil in the sight of the Lord our God, and 1 
have forsaken him, and have turned away 




HEZEKIAH CLEANSING THE TEMPLE. 



291 



292 



TWO PROPHETS AND A KING. 



their faces from the house of the Lord, and 
have shut up the doors, and put out the 
lamps, and have not burned incense, nor 
offered offerings therein. 

Therefore is the Lord wroth with us. Our 
fathers have fallen by the sword, and our 
sons and our daughters and our wives are in 
captivity for this. Now it is in mine heart to 
make a covenant with the Lord God of 
Israel, that his fierce wrath may turn from us. 
My sons, be not negligent : for the Lord 
hath chosen you to stand before him, and to 
serve him. 

Then the Levites cleansed the outer court, 
and the priests the Holy Place; all tb'j 
uncleanness that was therein they brought 
out ; and the Levites carried it to the brook 
Kidron. On the first day of the first month 
they began to sanctify. Eight days were 
they in purifying the courts, and eight days 
in purifying the temple. On the sixteenth 
dav cf the first month they made an end. 

They Sound the Trumpets. 

Then they went to King Hezekiah, and 
said, We have cleansed all the house of the 
Lord, and the altar, and the table of the 
shewbread, and all the vessels. 

The next day they offered sacrifices ; and 
when the burnt offering began, then the 
trumpets sounded, and all the instruments of 
music which David had commanded. And 
all the congregation worshipped, and the 
singers sang, and the trumpets sounded, till 
the burnt offering was finished. 

Also King Hezekiah and the princes com- 
manded the Levites to sing praises unto the 
Lord, using the words of David, and of 
Asaph the seer. 

In the second month of the year Hezekiah 
sent to all Israel and Judah, and wrote 
letters also to Ephraim and Manasseh, that 
they should come to the house of the Lord 



at Jerusalem, to keep the passover unto the 
Lord God of Israel. For they could not 
keep it at the due time, because the house 
was not sanctified, neither had the people 
gathered themselves together to Jerusalem. 
Tnis proclamation was made from Dan to 
Beer-sheba, saying, Ye children of Israel, 
turn again unto the Lord, the God of Abra- 
ham, Isaac, and Jacob, and he will return 
unto the remnant of you that are escaped out 
of the hand of the kings of Assyria. Be not 
stiffnecked, as your fathers were, but yield 
yourselves unto the Lord, and enter into his 
sanctuary, which he hath sanctified for ever ; 
and serve the Lord your God, that the fierce- 
ness of his wrath may turn from you. 

Crowds at the Feast. 

So the posts passed from city to city, 
through the country of Ephraim and Manas- 
seh even unto Zebulun ; but they laughed 
them to scorn, and mocked them. Never- 
theless divers of Asher and Manasseh and 
Zebulun humbled themselves, and came to 
Jerusalem. And in Judah the people were 
of one heart to do the commandment of the 
king and of the princes ; so that there 
assembled much people in Jerusalem to keep 
the feast of unleavened bread in the second 
month. 

When Hezekiah had been king in Jeru- 
salem for fourteen years he was sick unto 
death. And Isaiah the prophet, the son of 
Amoz, came to him, and said to him, Thus 
saith the Lord, Set thine house m order, for 
thou shalt die, and not live. 

Then Hezekiah turned his face to the wall 
and prayed unto the Lord, saying, I beseech 
thee, O Lord, remember now how I have 
walked before thee in truth and with a 
perfect heart, and have done that which is 
good in thy sight. And Hezekiah wept. 

And before Isaiah had <zone out into the 



TWO PROPHETS AND A KING. 



293 



middle court of the palace, the word of the 
Lord came to him, saying, Turn again, and 
tell Hezekiah, the captain of my people, Thus 
saith the Lord, the God of David thy father, 
I have heard thy prayer, I have seen thy 
tears : behold, I will heal thee : on the third 
day thou shalt go up unto the house of the 
Lord. And I will add unto thy days fifteen 
years ; and I will deliver thee and this city 



ure-house, the silver, and the gold, and the 
precious ointments that he had, and his 
armory, and all that was found in his treas- 
ures ; there was nothing in his house, or in 
all his dominion, that Hezekiah showed them 
not. 

Then came Isaiah the prophet and said to 
Hezekiah, What said these men ? And 
whence came they unto thee ? And Heze- 




THE LIPS OF ISAIAH TOUCHED 

out of the hand of the king of Assyria; and 
I will defend this city for mine own sake, and 
for my servant David's sake. Isaiah said, 
Take a lump of figs and lay it on the boil. 
And he was soon well again. 

Berodach-baladan, king of Babylon, sent 
letters and a present to Hezekiah, for he had 
heard that Hezekiah had been sick. 

Hezekiah received the ambassadors of the 
king of Babylon, and showed them his treas- 



WITH A COAL FROM THE ALTAR. 

kiah said, They are come from a far country, 
e^en from Babylon. 

Then Isaiah said, What have they seen in 
thy house ? Hezekiah answered, All that is 
in mine house have they seen ; there is 
nothing in my treasures that I have not 
shown them. 

Then Isaiah said unto Hezekiah, Hear the 
word of the Lord, Behold, the days come 
when all that is in thy house, and that which 



294 



TWO PROPHETS AND A KING. 



thy fathers have laid up in store unto this 
day, shall be carried away unto Babylon '> 
nothing shall be left, saith the Lord. And 
some of thy posterity shall they take away, 
and they shall serve in the palace of the king 
of Babylon. 

And Hezekiah said to Isaiah, Good is the 
word of the Lord which he hath spoken. Is 
it not good if there be peace and prosperity 
in the days ? 

The Assyrians. 

In the fourth year of Hezekiah king of 
Judah, Shalmaneser king of Assyria came up 
against Samaria, and besieged it. For three 
years did the Assyrians besiege it; and in 
the sixth year of Hezekiah they took it, 
Sargon being then their king. 

All the days of Sargon, Hezekiah paid 
tribute to him, though the king of Babylon, 
when he sent ambassadors to him after his 
sickness, had well-nigh persuaded him to 
rebel. But when Sargon was dead, having 
been murdered in the royal city that he had 
built for himself, and Sennacherib his son 
reigned in his stead, then Hezekiah rebelled 
against him, refusing to pay tribute any 
longer. 

Then Sennacherib came up against the 
land Judah, and all the fenced cities, till 
Jerusalem was left alone. Then Hezekiah 
strengthened the walls, building it up where 
it was broken, and made darts and shields in 
abundance, and set captains over the people, 
and encouraged them, bidding them to be 
strong and courageous, For, said he, there 
are more with us than with him : with him is 
an arm of flesh, but with us is the Lord our 
God to help us, and to fight our battles. 
Also he took counsel with his princes and 
his mighty men, to stop the waters of the 
fountains which were without the city. 

Nevertheless, when the king of Assyria 



threw up a mound against Jerusalem, and 
shut it in on every side, Hezekiah repented 
him of what he had done. His ministers 
also counselled submission, though Isaiah the 
prophet would have had him trust in the 
Lord. Therefore he sent to the king of 
Assyria at Lachish — for he had gone to 
Lachish, leaving his army at Jerusalem — 
saying, I have offended ; take away thy host 
from before the city ; that which thou puttest 
on me I will bear. 

Then the king of Assyria put upon Heze- 
kiah a tribute of three hundred talents of 
silver, and thirty talents of gold. And Heze- 
kiah gave him all the silver that was found in 
the house of the Lord, and in the treasures 
of the king's house. At that time did he cut 
off the gold from the doors of the temple of 
the Lord, and from the pillars which he had 
himself overlaid, that he might pay the 
tribute which the king of Assyria had put 
upon him. 

Jerusalem Besieged. 

When Sennacherib had taken Lachish, he 
heard that Tirhakah the Ethiopian was coming 
up against him with a great army from 
Egypt; therefore he sent to Hezekiah 
demanding of him that he should give up 
Jerusalem into his hands. The captain of 
his host, and the chief chamberlain, and 
another of the chief captains, did he send to 
King Hezekiah, and a great company of 
soldiers with them. 

Then these three ambassadors of Senna- 
cherib stood by the conduit of the upper 
pool, which is in the highway of the fuller's 
field, and called to Hezekiah to come out to 
them. 

The king sent Eliakim, the son of Hilkiah, 
who was over the household, and Shebnathe 
scribe, and Joah the son of Asaph the recorder, 
to hear the message which thev brought. 



TWO PROPHETS AND A KING. 



295 



Then the second of the captains spake thus 
to them, Speak ye now to Hezekiah, Thus 
saith the great king, the king of Assyria, 
What confidence is this wherein thou trustest? 
Thou sayest (but they are but vain words), 
I have counsel and strength for the wor. 
Now, on whom dost thou trust, that thou 
rebellest against me ? Behold, thou trustest 
on the staff of this bruised reed, even upon 
Egypt, on which, if a man lean, it will go 
into his hand, and pierce it : so is Pharaoh 
king of Egypt to all that trust in him. 

The King of Assyria. 

Now, therefore, give hostages to my lord 
the king of Assyria, and I will deliver thee 
two thousand horses, if thou be able on thy 
part to set riders upon them. But if thou 
canst not, then how wilt thou drive away even 
one captain of the least of my master's ser- 
vants, and put thy trust on Egypt for chariots 
and for horsemen ? 

Am I now come up without the Lord 
-against this place to destroy it ? Nay ; but 
the Lord said to me, Go up against this land, 
•and destroy it. 

Then said Eliakim and his fellows to the 
messenger of the king of Assyria, Speak to 
thy servants in the Syrian language ; for wc 
understand it : and talk not with us in the 
Jews' language, so that the people on the 
wall can hear. 

But he answered, Hath my master sent mc 
to thy master ana to thee to speak these 
words ? Hath he not sent me to the men 
that sit on the wall, whom ye will cause to 
die of hunger and of thirst with you. 

Then he turned and cried to the people 
with a loud voice in the Jews' language, 
saying, Hear the words of the great king, 
the king of Assyria : Thus saith the king, 
Let not Hezekiah deceive you ; for he shall 
slot be able to deliver you out of my hand. 



Neither let him make you trust in the Lord, 
saying, The Lord will surely deliver us ; and 
this city shall not be delivered into the hand 
of the king of Assyria. 

Hearken not to Hezekiah, but hearken to 
the words of the great king : Make peace 
with me, and come out to me from behind 
your walls, and then eat every man of his 
own vine and his own fig-tree, and drink the 
waters of his own cistern ; till I come and 
take you away to a land like your own land, 
a land of corn and wine, a land of bread and 
vineyards, a land of oil olive and of honey, 
that ye may live and not die ; and hearken 
not to Hezekiah when he would persuade 
you, saying, The Lord will deliver us. 

But the people held their peace, and 
answered him not a word : for the king's 
commandment was, Answer him not. 

Then Eliakim and Shebna and Joah came 
to Hezekiah, with their clothes rent, and told 
him the words of the Assyrians. 

"Be not Afraid." 

And when Hezekiah heard them he rent 
his clothes, and covered himself with sack- 
cloth, and went into the house of the Lord. 
And he sent Eliakim and Shebna and the 
elders of the priests to Isaiah the prophet the 
son of Amoz. And they said unto him, 
Thus saith Hezekiah, This is a day of 
trouble, and chastisement, and reproach : for 
we are come to extremity, and there is none 
to help. It may be that the Lord thy God 
will hear all the words of the captain whom 
the king of Assyria his master hath sent to 
reproach the living God : and will punish 
him for the words which the Lord thy God 
hath heard : wherefore lift up thy prayer for 
the remnant that are left. 

Isaiah said to them, Thus shall ye say to 
your master, Thus saith the Lord, Be not 
afraid of the words which thou hast heard 



296 



TWO PROPHETS AND A KING. 



with which the servants of the king of Assy- 
ria have blasphemed me. Behold, I will put 
a new spirit, even a spirit of fear, in him, and 
he shall hear evil tidings, and he shall return 
to his own land ; and I will cause him to fall 
by the sword in his own land. 

Then the messengers of Sennacherib 



Behold, thou hast heard what the kings of 
Assyria have done to all lands, by destroying 
them utterly ; and shalt thou be delivered ? 
These words did Sennacherib write ia a 
letter, and sent it by the hands of his 
messengers to Hezekiah. And Hezekiah 
received it from them, and read it ; and he 




THE VISION OF THE PROPHET ISAIAH. 



returned to their master, and found him war- 
ring against Libnah. Then, because he 
heard that Tirhakah was near at hand, he 
sent messengers again to Hezekiah, saying, 
Let not thy God in whom thou trustest 
deceive thee, saying, Jerusalem shall not be 
delivered into the hand of the king of Assyria. 



went up into the house of the Lord, and :& 
spread the letter before the Lord. 

And he prayed before the Lord, and said, 
O Lord God of Israel, that dwellest between 
the cherubim, Thou art the God, even thou 
alone, of all the kingdoms of the earth' thou 
hast made heaven and earth. Lord, bow 



TWO PROPHETS AND A KING. 



297 



down thine ear, and hear : open, Lord, thine 
eyes, and see ; and hear the words wherewith 
Sennacherib hath reproached the living God. 
Of a truth, the kings have destroyed the 
nations and their lands, and have cast their 
gods into the fire ; for they were no gods, 
but the work of men's hands, wood and stone ; 
therefore have the kings of Assyria destroyed 
them. Now therefore, O Lord our God, I 
beseech thee, save thou us out of his hand, 
that all the kingdoms of the earth may know 
that thou art the Lord God, even thou only. 

An Angel Smites the Assyrians. 

Then Isaiah the son of Amoz sent to 
Hezekiah, saying, Thus saith the Lord God 
of Israel, That which thou hast prayed to 
me against Sennacherib king of Assyria I 
have heard. 

And that night the Angel of the Lord 



went out and smote in the camp of the 
Assyrians an hundred fourscore and five 
thousand ; and when they that were left 
arose early in the morning, behold, all their 
comrades were dead men. 

So Sennacherib king of Assyria departed, 
and returned to Nineveh, and dwelt there. 

And as he was worshipping in the house 
of Nisroch his god, Adrammelech and 
Sbarezer his sons smote him with the edge 
of the sword ; and they escaped into the land 
of Armenia. 

And Isaiah had a vision of the Lord in his 
glory. He saw the Child whose name was 
Wonderful and the wise men of the East 
bringing their gifts and bowing down before 
him. He saw the Son of Man bearing his 
cross, and then his triumph over his enemies. 
The dragon of sin was slain, and on earth 
there was peace and good will. 




CHAPTER XXII. 



B. C. 605. 

"The Story of Daniel — Captivity of the Jews — Three Hebrew Youths — The King's 
Great Image — The Fiery Furnace — Handwriting on the Wall — Weighed and 
Found Wanting — Daniel's Enemies — In the Den of Lions — A Remarkable Vision. 




HE Israelites were divided into 
two kingdoms. Those who 
always had one of David's 
family for their king were 
called Jews, and only the 
other part of the nation were 
called Israelites. Both the 
Jews and the Israelites were constantly dis- 
obeying God and turning away from him. 
We must not write these histories otherwise 
than as they are in the Bible, and after all 
it would never do to suppose that there are 
only good people in the world. Both the 
Jews and the Israelites did many bad things. 
Again and again they built altars to worship 
/false godr. 

At last that thing happened to them which 
Moses had long ago told them would happen 
if they persisted in disobeying God. Their 
enemies came and destroyed their towns, 
-and threw down their houses, and carried 
the people away into a strange land. This 
happened first to the Israelites, and they 
have never yet come back again to their 
own land. 

Capture of Jerusalem. 

Afterwards, Nebuchadnezzar, king of Baby- 
lon, came to Jerusalem and surrounded it 
with his soldiers. They broke down the 
walls of Jerusalem, and took it, and killed 
great numbers of the people. They also 
pulled down the beautiful temple, and carried 
298 



off all the gold and the silver and the pre- 
cious things that were found in it. 

All the people who were not killed were 
carried away captives to Babylon. The 
wicked king who was then reigning in Jeru- 
salem was also taken prisoner ; and Nebu- 
chadnezzar chained him with iron chains, and 
put him into a prison in Babylon. But the 
costly vessels of gold and silver that he had 
taken out of the temple, these Nebuchad- 
nezzar brought into the house of his god. 

The land that God had given to his people 
was now waste and desolate, with its towns 
all destroyed, and hardly any people left in 
it. And the Jews were told by their prophets 
that they must live in Babylon for seventy 
years. 

When Nebuchadnezzar was come to Baby 
Ion with all these captives, he desired one 
of his officers to choose from among them a 
certain number of youths who were hand- 
some and clever, and who were already good 
scholars, that they might be trained for three 
years in the king's palace, and learn every- 
thing that the wisest men in Babylon could 
teach them. 

At the end of the three years the king 
meant to have these young men brought into 
his presence, that they might be always near 
him, to tell him anything he wanted to 
know. 

The king ordered that these youths should 
be fed v, 'th the same food and wine that were 



THE STORY OF DANIEL. 



299 



served at his own table. This food and wine 
were of the best and costliest kind, you may 
be sure; but before being placed on the 
Jdng's table, a portion of the food was offered 



who resolved that he would not sin against 
God by eating the king's meat, for which 
the idols had been thanked. This young 
man's name was Daniel. He therefore asked 




THE JEWS LED INTO CAPTIVITY. 



to his false gods, and every one who ate of 
it was considered to be thanking those gods 
for his food and drink. 

There was one of those Jewish youths 



the officer who took care of them not to give 
him and his three companions any of the 
king's meat and wine. 

This officer liked Daniel, and he wished 



300 



THE STORY OF DANIEL. 



to please him ; but he was afraid of the king. 
He said that if the king saw the youths who 
were under his care looking thin and poorly 
fed, he would be angry with him, and per- 
haps order his head to be cut off; for those 
kings of Babylon thought very little of cut- 
ting off the heads of people who displeased 
them. 

Thrived on Pulse and 'Water. 

Daniel said, Try us for ten days : during 
that time give us nothing but pulse and 
water ; then judge if we look any worse than 
those who have been eating the kng'o meat. 
After that, do as you think best about it. 

The officer consented, and at the end of 
the ten days these four young men were 
fairer and fatter than those who had been 
fed from the king's table. After that they 
were not asked to eat any more of the king's 
meat, but every day they got pulse and water. 

Pulse means such things as dried beans 
or peas — not a very nice kind of food, and 
people would get very tired of it if they never 
ate anything else, especially when there 
were all sorts of dainties to be had for the 
asking. 

It is better, however, to eat coarse food 
than to disobey God. These Jewish youths 
knew that ; and God gave them better things 
than the dainties they had refused for his 
sake. He gave them wisdom and knowledge, 
and great skill in learning those things 
which they were taught. 

At the end of the three years, when they 
were brought before the king, he found them 
wiser than all their teachers. Not only had 
they learned all that the wise men of Babylon 
could teach them, but God himself had 
taught them. God made Daniel his prophet, 
and showed him many things that were to 
happen at a future time. 

One night King Nebuchadnezzar had a 



dream which troubled him. He felt sure 
that it had a meaning, and he sent for the 
wise men of Babylon to tell him what the 
meaning of the dream was. They said, O 
king, tell your servants the dream, and we 
will tell you the meaning of it. 

Nebuchadnezzar answered, I have for- 
gotten it ; therefore you must tell me the 
dream and the meaning too. If you tell 
me what the dream was, then I shall believe 
that you know the meaning, and I will give 
you rewards and great honor. If you can- 
not tell me the dream, I don't believe you 
can tell the meaning of it ; you are only liars 
who pretend to know what is going to 
happen, and you shall be cut in pieces, and 
your houses shall be thrown down. 

The wise men answered, There is no one 
in the world who could tell what you ask ; 
only the gods could answer such a question. 
No king ever before required his wise men 
to tell him anything like that. Nebuchad- 
nezzar was angry and very furious, and 
commanded that all the wise men in Babylon 
shoi'M be put to death. 

He Knew the Secret. 

Some of the king's guards were sent to 
take Daniel and his companions, that they 
too might be put to death. But Daniel said 
that if the king would give him a little time, 
he would tell him all he wanted to know. 
The king consented to this ; and Daniel and 
his three companions prayed to God to show 
them this secret, so that they might not all 
be destroyed. 

That night God showed his prophet Daniel 
the king's dream and the meaning of it. 
Daniel thanked God and praised him. Then 
he asked to be brought before the king. 

Nebuchadnezzar asked him, Are you able 
to tell me the dream that I had, and the 
meaning of it ? Daniel answered, There is 



THE STORY OF DANIEL. 



301 



a GoJ in heaven who knows everything, and 
he has shown King Nebuchadnezzar by a 
dream what is going to happen in the world. 

Then he told the king what he had seen 
in his dream. When he came to tell the 
meaning of it, it was all about things that 
should happen in the world years and years 
after the people then living had passed away. 

When Nebuchadnezzar had heard Daniel 
tell the dream and its wonderful meaning, 
he said, Truly your God is a God of gods, 
and a Lord of kings, and One who knows 
all secrets. He has shown you this secret. 
The king gave Daniel great gifts, and made 
him ruler over the affairs of Babylon, and 
head of all the wise men. 

Wouid Not Serve False Godo. 

Daniel's three companions were also made 
great men. Their names were Shadrach, 
Meshach, and Abed-nego. You shall now 
hear something that happened to them. 

Nebuchadnezzar made a great image of 
gold, and set it up in a plain near Babylon. 
He called together all the great men of his 
kingdom to the place where the golden image 
was set up. There a man read to them in a 
loud voice the order that the king had given. 
It was this : Unto you it is commanded, O 
people, that as soon as you hear a band 
playing upon all kinds of instruments of 
music, you shall all at that moment fall 
down and worship the golden image that 
Nebuchadnezzar the king has set up. And 
whoever does not fall down and worship it 
shall be cast into the midst of a burning fiery 
furnace. 

Nebuchadnezzar's lords and great men, 
when they heard the band of music, fell 
down and worshipped, as the king had com- 
manded — all except those Jews who would 
worship God only. 

Then some people came to Nebuchadnez- 



zar and said, O king, there are certain Jews 
whom you have made rulers over your 
affairs — Shadrach, Meshach, and Abed-nego ; 
these men have not obeyed you. They do 
not serve your gods, nor worship your 
golden image. 

Nebuchadnezzar, in a great rage, sent for 
those men, and asked them if what he had 
heard of them was true. And he said, If 
you will not obey me, you shall be thrown 
into a burning fiery furnace ; and what God 
is there who can save you out of that? 

They answered, O Nebuchadnezzar, our 
God whom we serve is able to save us out 
of the furnace, and he will deliver us out of 
your hand, O king. But if not, yet we will 
not serve your gods, nor worship your 
golden image. 

Cast into the Fiery Furnace. 

Then Nebuchadnezzar was very furious, 
for people rarely dared to speak to him in 
this way. He commanded that the furnace 
should be heated seven times hotter than 
usual, and that those three men should be 
cast into it. 

The strongest soldiers in the king's army 
bound Shadrach, Meshach, and Abed-nego, 
and threw them into the midst of the burn- 
ing fiery furnace. The flame was so fierce 
that the soldiers were killed by the great 
heat. But God's servants were not killed, 
nor hurt at all, though they had been cast 
into the midst of it. 

After they had been thrown in, the king 
rose up frightened and astonished, and he 
said, Did we not cast three men bound into 
the furnace ? But now I see four men, loose 
and unhurt, walking in the midst of the fur- 
nace, and the fourth man is grand and beau- 
tiful like a god. 

Going to the door of the burning fiery 
furnace, he cried out, Shadrach, Meshach, 



302 



THE STORY OF DANIEL. 



and Abed-nego, ye servants of the most high 
God, come forth, and come here ! 

Then those three men came out from the 

midst of the fire, and the king and all his 

lords saw that they had not been hurt; there 

,was not a hair of their heads singed, and 

their clothes were not scorched. 



\ 



And Nebuchadnezzar said, Blessed be the 



and his house shall be pulled down; for there 
is no other God that can save like this. 

After this the king gave Shadrach, 
Meshach, and Abed-nego greater honors 
than they had before enjoyed. 

Some time after Nebuchadnezzar was dead 
his grandson Belshazzar was king of 
Babylon. Though Nebuchadnezzar had 




DANIEL REFUSING TO WORSHIP THE IMAGE. 



God of Shadrach, Meshach, and Abed-nego; 
for he has sent his angel, and saved his 
servants who trusted in him, and who gave 
their bodies to be burned, rather than wor- 
ship any god except their own God. There- 
fore I make a law, that if any one speak 
against the God of Shadrach, Meshach, and 
Abed-nego, that man shall be cut in pieces, 



learned before he died that all the earth- 
belongs to God, and that there is nothing so 
good as to serve and obey him, and all the 
people in Babylon had heard how God had 
taught him that lesson, yet Belshazzar cared 
nothing at all about the matter. Indeed, he 
cared very little for anything, except eating 
and drinking and making merry. 



THE STORY OF DANIEL. 



303 



He was not even a good soldier, as Nebu- 
chadnezzar had been ; and when a great 
army of his enemies- surrounded Babylon, 
and were trying with all their might to get 
into it, he went on feasting more than ever, 
for he said no enemy could ever break into 
the great city of Babylon, v/hose walls were 
so high and strong. 

Fire on the 'Wall. 

One night, when he had made a feast for 
his lords and his princes, he sent for those 
vessels of gold and silver that had been holy 
vessels in God's temple at Jerusalem. 

When these had been brought, the wicked 
Belshazzar and all his gay lords and ladies 
drank wine out of them ; and as they drank 
they praised their idols that were made of 
gold and of silver, and of brass and wood 
and stone. 

In the midst of this wicked feasting Bel- 
shazzar's face grew pale, and he trembled 
with fear ; for on the wall opposite him he 
saw fingers writing some strange mysterious 
words of which he knew not the meaning. 

Then he cried aloud to his lords to bring 
in the wise men of Babylon, that they might 
tell him what those terrible words meant. 
Whoever reads them, said he, shall be dressed 
in scarlet, and have a chain of gold about 
his neck, and be made the third ruler in the 
kingdom. The wise men came, but they could 
not read the writing on the wall, nor tell at 
all what it meant ; and the king and all his 
lords were more terrified than ever, and 
cared nothing now for their feasting. 

Then the queen said, O king, let not this 
trouble you. There is a man in your king- 
dom who can read the words — a man in 
whom was found such wisdom and know- 
ledge that Nebuchadnezzar, your grand- 
father, made him ruler over all the wise men 
in Babylon. Let him be called. 



Daniel was therefore brought in, and the 
king told him that if he could read that writ- 
ing, and tell the meaning of it, then he should 
be clothed in scarlet, and have a gold chain 
about his neck, and be the third ruler in 
Babylon. 

Daniel Tells the Meaning. 

Daniel answered, Let your gifts remain 
with you, and give your rewards to another. 
Yet I will read what is written, and tell you 
the meaning of it. 

O king, the most high God made Nebu- 
chadnezzar a very great king, and gave him 
power over many people ; but he taught him 
to know that God rules all kingdoms, and: 
sets whom he pleases over them. And you, 
O Belshazzar, though you knew all that hap- 
pened to your grandfather, and all that God 
taught him, you have not humbled your 
heart, but have lifted yourself up against the 
Lord of heaven ; and they have brought the 
vessels of his house to your feast, and you 
have drunk wine out of them. And you 
have praised your gods of silver and gold, 
and brass and iron, and wood and stone, 
which see not, nor hear, nor know; and the 
God in whose hand your life is you have not 
worshipped. Therefore he sent this hand 
which wrote the words that you have seen. 

Daniel then read those strange and ter- 
rible words, and said, The meaning of the 
words is this : God has brought your kingdom 
to an end. You are weighed in the balances, 
and are found wanting. God has divided 
your kingdom, and given it to your enemies. 

When Daniel had said this the king made 
his lords clothe him in scarlet and put a 
golden chain on his neck, and declare that he 
was the third greatest man in the kingdom. 

That night the enemy's army got into the 
strong proud city, and Belshazzar was killed, 
and a king called Darius took the kingdom 




304 



DANIEL INTERPRETING THE KINGS DREAM. 



THE STORY OF DANIEL. 



305 



of Babylon for his own. King Darius soon 
found out that Daniel was the wisest and 
best man in his kingdom, and he made much 
of him accordingly. When he set princes 
over the different parts of his great kingdom, 
he gave Daniel authority over them all. 

Those princes envied Daniel, and tried to 
find some fault in him, that they might com- 
plain of him to the king. But they could 
find none ; and they said to one another, We 
shall not find anything to say against Daniel, 
unless it be something about worshipping 
his God. 

They knew that Daniel prayed to God 
three times every day. He used to kneel 
down in his chamber with his face turned 
towards Jerusalem; for though it was many, 
many miles away, and he had not seen it since 
he was very young, he knew that God had 
promised to bring the Jews back again to 
their old home at the end of seventy years, 
and it comforted him to say his prayers 
looking towards the place where God's 
house had been. 

A Plot Against Daniel, 

Daniel's enemies therefore made this plan 
to get him into trouble: they asked King 
Darius to make a law that for thirty days 
no one in the kingdom should make prayer 
to any God or man except to the king ; and 
that if any one should ask anything from 
any other god or man, he should be thrown 
into the den of lions. 

Darius was foolish enough to consent to 
this law. When he had signed it and sealed 
it he could not alter it for any one; for it 
was a rule with these people that when the 
king made a law it couid not be altered. 

Daniel, however, prayed to God just the 

same as before. As he did so his enemies 

saw him kneeling in his chamber with the 

windows open that looked towards Jerusa- 

20 



lem; and they told the king, and said, 
Daniel, who is one of these captive Jews, 
does not obey you, O king. He does not 
mind the law that you have made. He 
prays to his God three times every day. 

When the king heard this he was very 
sorry for having made that law. He loved 
Daniel greatly; he was so wise and useful, 
and so faithful to him. 

Thrown to the Lions. 

All that day he tried to find some way of 
saving him; but the princes reminded him 
that he could not alter a law which he had 
made. Then he commanded that Daniel 
should be thrown into the den of lions, and 
he said to him, Your God whom you serve 
continually will save you. 

Daniel was therefore thrown in among the 
fierce lions, and a great stone was laid on 
the mouth of the den. The king sealed the 
stone with his own seal, which might not be 
broken without his leave. 

Then King Darius returned to his palace. 
But he ate no food that evening, neither 
would he have any music played for him, 
nor could he fall asleep all that night. 

Early in the morning he went to the 
mouth of the lions' den, and called to 
Daniel ; and his voice was sad as he called, 
for he feared that Daniel was not alive to 
answer. He said, O Daniel, servant of the 
living God, is your God, whom you serve 
continually, able to save you from the lions? 

Daniel replied from within the den, O 
king, live for ever. My God has sent his 
angel, and has .shut the lions' mouths, that 
they have not hurt me; for he knows I have 
not sinned, neither have I done any wrong 
to you, O king. 

Darius was glad, and commanded Lhem to 
take Daniel out of the den. No hurt was 
found upon him, for God in whom he 




DANIEL TOUCHED BY THE ANGEL. 



306 



THE STORY OF DANIEL. 



30? 



ferusted had taken care of him. Then the 
king commanded that the men who had 
plotted against Daniel should be thrown 
%p±o the den. 

Those kings of Babylon were fierce and 
^i.*uel ; ana though Darius was not so bad as 
Many, yet he was not satisfied to punish the 
offenders only, as all kings should, but he 
ordet ed their families also to be thrown to 
the lions. The lions sprang upon them and 
tore them in pieces, and devoured them, 
before they reached the bottom of the den. 

Then King Darius wrote a letter and sent 
it to all the countries that he ruled over. 
And this was in the letter that he wrote : 

I make a law, That in every part of my 
kingdom men shall tremble and fear before 
the God of Daniel ; for he is the living God, 
and remains for ever. His kingdom shall 
not be destroyed, and he shall rule for ever. 
He delivers and saves ; he works signs and 
wonders in the earth ; and he has saved 
Daniel from the strength of the lions. 

After that Daniel prospered during all the 
days of Darius, and also in the days of the 
king who came after him. 

Daniel's Vision. 

The king who reigned after Darius sent 
many of the Jews back to their own land, 
and bade them build again the temple of 
God at Jerusalem. He gave them back 
those vessels of silver and gold that had 
been taken out of the temple by Nebuchad- 
nezzar. 

After this Daniel had a vision. He was 
by the side of the great river Hidde-kel, 
when he lifted up his eyes and saw a certain 
man clothed in linen whose loins were 
ponded with fine gold. His body was like 
beryl, and his face had the appearance of 
lightning ; his eyes were as lamps of fire, 
and his arms and feet like in color to polished 



brass, and his voice was like the voice of a 
multitude. 

Daniel alone saw the vision, but a great 
quaking came upon the men that were with 
him, and they fled to hide themselves. His 
strength forsook him, and his comeliness 
was turned into corruption. At the sound 
of the voice he fell into a deep sleep. 

The:? a hand touched him. The voice 
told him that he was greatly beloved, and he 
was to stand upright and hear the message 
that was brought to him. While he stood 
trembling the voice told him to fear not 
and that now he was to understand whas 
would befall his people in the latter days. 
He set his face toward the ground anri 
became dumb. And one like the sons of 
men touched his lips. Now he spoke and! 
said he had no strength remaining in him. 

Then there came again and touched him 
one like the appearance of a man, strength- 
ened him and said, O man greatly beloved, 
fear not : peace be unto thee, be strong, yea^ 
be strong. At this Daniel was strengthened 
and said, Let my lord speak. Then said kie^ 
I will show thee that which is noted in the 
scripture of truth. 

What Shall Come to Pass. 

Then said Daniel, I in the first year of 
Darius the Mede, even I, stood to confirm 
and to strengthen him. And now will I 
shew thee the truth. Behold, there shall 
stand up yet three kings in Persia; and the 
fourth shall be far richer than they all : and 
by his strength through his riches he shall, 
stir up all against the realm of Grecia. 

And a mighty king shall stand up, that 
shall rule with great dominion, and dc 
according to his will. And when he shall 
stand up, his kingdom shall be broken, and 
shall be divided toward the four winds of 
heaven ; and not to his posterity, nor accord- 



808 



THE STORY OF DANIEL. 



ing to his dominion which he ruled : for his 
kingdom shall be plucked up, even for others 
beside those. 

And the king of the south shall be strong, 
and one of his princes; and he shall be 
strong above him, and have dominion ; his 
dominion shall be a great dominion. And 
in the end of years they shall join themselves 
together: for the king's daughter of the 
south shall come to the king of the north 
to make an agreement: but she shall not 
retain the power of the arm; neither shall 
he stand, nor his arm: but she shall ht 
given up, and they that brought her, and ht 
that begat her, and he that strengthened her 
in these times. 

A Great Army. 

But out of a branch of her roots shall one 
stand up in his estate, which shall come with 
an army, and shall enter into the fortress of 
the king of the north, and shall deal against 
them, and shall prevail : and shall also carry 
captives into Egypt their gods, with their 
princes, and with their precious vessels of 
silver and of gold; and he shall continue 
more years than the king of the north. So 
the king of the south shall come into his 
kingdom, and shall return into his own land. 

But his sons shall be stirred up, and shall 
assemble a multitude of great forces: and 
one shall certainly come, and overflow, and 
pass through: then shall he return, and be 
stirred up, even to his fortress. 

And the king of the south shall be moved 
with choler, and shall come forth and fight 
with him, even with the king of the north: 
and he shall set forth a great multitude; but 
the multitude shall be given into his hand. 

And when he hath taken away the multi- 
tude, his heart shall be lifted up; and he 
shall cast down many ten thousands : but 
lie shall not be strengthened by it. For the 



king of the north shall return, and shall set 
forth a multitude greater than the former, and 
shall certainly come after certain years with 
a great army and with much riches. 

And in those times there shall many stand 
up against the king of the south ; also the 
robbei s of thy people shall exalt themselves 
to establish the vision ; but they shall fall. 

So the king of the north shall come, and 
cast up a mount, and take the most fenced 
cities ; and the arms of the south shall not 
withstand, neither his chosen people, neither 
shall there be any strength to withstand. 

But he that cometh against him shall do 
according to his own will, and none shall 
stand before him : and he shall stand in the 
glorious land, which by his hand shall be 
consumed. He shall also set his face to 
enter with the r f rength of his whole kingdom, 
and upright ones with him ; thus shall he 
do: anj he i;hall give him the daughter of 
women, currupting her : but she shall not 
stand on his side, neither be for him. 

They Shall do Mischief. 

After this shall he turn his face unto the 
isles, and shall take many : but a prince for 
his own behalf shall cause the reproach 
offered by him to cease ; without his own 
reproach he shall cause it to turn upon him. 
Then he shall turn his face toward the fort 
of his own land : but he shall stumble and 
fall, and not be found. 

Then shall stand up in his estate a raiser 
of taxes in the glory of the kingdom : but 
within few days he shall be destroyed, 
neither in anger, nor in battle. And in his 
estate shall stand up a vile person, to whom 
they shall not give the honor of the kingdom. 

So Daniel prospered in the reign of Darius 
and in the reign of Cyrus the Persian. And 
he died, being more than foui score and ten 
years old. 




THORNS IN THE FlELr OF THE SLOTHFUL, 



300 




" SUMMER AND WINTER SHALL NOT CEASE." 



310 



CHAPTER XXIII. 

B. C. 536. 

Return from the Captivity — Rebuilding the Temple — King Darius — Ezra Arrived 
at Jerusalem — Too Much Wickedness — Wives Taken from the Heathen — Arrival 
of Nehemiah — The Walls Rebuilt — The Enemy Thwarted — Ezra Reads the Law — 
Story of Queen Esther — A Great Feast — Queen Vashti — The Jews in Danger — 
Haman's Wicked Plot — Esther Saves her People — Haman Hanged. 




iYRUS, king of Persia, when he 
had taken the city of Babylon, 
made proclamation throughout 
all his kingdom to this purpose: 
The Lord God of heaven hath 
given me all the kingdoms of 
the earth, and hath commanded me to build 
him a house at Jerusalem. Let all, therefore, 
that are of his people go up to Jerusalem 
and take their part in the building of this 
house. I command also that their neighbors 
help them with money and goods and beasts 
for their journey, even as I myself have 
made a freewill-offering for this house. 

Then many of the Jews went up to Jeru- 
salem, and Cyrus gave into their hands the 
vessels of gold which Nebuchadnezzar the 
king had brought forth out of Jerusalem, and 
put into the house of his gods. They that 
went up were forty-three thousand and 
upwards, and they had of men-servants and 
maid-servants seven thousand and nine, and 
two hundred singing men and singing 
women. On the first day of the seventh 
month all the people came together as one 
man to Jerusalem, and the priests and the 
princes built an altar of sacrifice, and began 
the daily sacrifice, morning and evening. 
And on the fifteenth day of this month they 
kept the Feast of Tabernacles, according to 
the ordinance. 



After this they began to prepare for the 
building of the temple, hiring masons and 
carpenters with money, and exchanging corn 
and wine and oil for cedar-trees of Lebanon, 
which the Tyrians and Sidonians brought by 
sea to Joppa. In the second month of the 
second year they laid the foundations of the 
temple. 

Trumpets and Cymbals. 

And when they laid them, the priests 
stood in in their robes with trumpets in their 
hands, and the Levites, the sons of Asaph, 
with cymbals, praising God in the words of 
King David, as they were sung on the day 
when the ark was taken into the tent which 
David had made for it. And all the people 
shouted with a great shout when the priests 
and the Levites praised the Lord, because 
the foundation of the house of the Lord was 
laid. Nevertheless, certain of the old men, 
who had seen the former house that the 
Chaldeans burnt with fire, wept aloud when 
they saw the foundations laid, because they 
were so small ; aud no man could distin 
guish the shout of joy from the noise of 
weeping. 

After this the people of Samaria came to 

them that were building the temple, and 

said, Let us build with you ; for we worship 

your God even as ye do ; and we have done 

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sacrifice unto hirn ever since the days of 
Esarhaddon, king of Assyria, who brought 
us hither. 

Now these Samaritans were strangers 
whom the kings of Assyria had brought 
from Babylon and other cities of their 
dominions, and had put in the country from 



build a house to the Lord God of Israel, as 
Cyrus, king of Persia, hath commanded us. 
Then the Samaritans gave bribes to the 
counsellors of the king that they should 
hinder the work. This they did in the days 
of Cyrus and of Cambyses his son, but the 
work was not stopped. 




THE RETURN OF THE 

which the children of the Ten Tribes had 
been carried away captive in the days of 
Hoshea, king of Israel. But Zerubbabel 
and Joshua and the other chief men said to 
them, Ye have nothing to do with us, that 
ye should join in building a house to our 
God; we ourselves, and none besides us, will 



JEWS FROM CAPTIVITY. 

And when Cambyses was dead, and 
Gomates the Magian reigned in his stead, 
giving out that he was Smerdis, son of 
Cyrus — but, in truth, Smerdis had been slain 
by his brother Cambyses — the governor of the 
province of Samaria wrote a letter to this pur- 
pose : Be it known unto the king that the 



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313 



Jews which came up from thee to us are come 
unto Jerusalem, to build again that bad and 
rebellious city, building the walls and laying 
the foundations. Be it known also unto the 
king that if this city be built and the walls 
set up again, this people will not pay toll, 
tribute or custom, and so will his revenue 
suffer loss. Now it is not meet that we who 
have our livelihood from the king should see 
him so dishonored, and therefore we send 
this to the king that search may be made in 
the records of the kings thy fathers con- 
cerning this people. Of a truth thou shalt 
find in the said record that this was ever a 
rebellious city and hurtful to the king, and 
that for this cause it was destroyed. 

A "Wicked Command. 

Now to this letter the false Smerdis made 
this answer : The letter which ye sent was 
read to me. And I commanded that search 
should be made, and it was found that this 
city of old time hath made insurrection, and 
that there have been great kings therein who 
have ruled over all countries westward of the 
river Euphrates, and that toll and tribute 
hath been paid to them. Command there- 
fore that these men cease from their building. 

This letter the false Smerdis wrote, and all 
the more willingly because, being a Magian, 
he would not that any man should worship 
in temples, and the religion of the Jews was 
hateful to him. When the Samaritans 
received this letter they went up to Jeru- 
salem, and made the people cease from their 
building by force. 

But when the false Smerdis was dead, for 
Darius, the son of Hystaspes, slew him and 
reigned in his stead, Haggai and Zechariah, 
who were prophets of the Lord, stirred up 
the chief men of the Jews that they should 
begin again to build the walls and the tem- 
ple. So they began, and when their enemies 



asked, Who hath bidden you to build this 
house and this wall ? They would not cease 
till they should receive a commandment 
from King Darius. 

And when the governor of the province 
saw this he wrote to the king to this pur- 
pose : Be it known unto the king that the 
house of the mighty God in the province of 
Judea is being built with great stones, and, 
that the work goeth on fast. And when we 
asked the elders of the people, Who com- 
manded you to do this ? They said, We are 
the servants of the God of heaven and 
earth, and buile 1 again his house. Long 
ago a great king of the land built it; but 
when our fathers provoked the God of* 
heaven, he gave us into the hand of Nebu- 
chadnezzar, king of Babylon, who destroyed 1 
this house and carried away the people cap- 
tive. Then in the first year of Cyrus a 
decree was made that we should build this 
house again ; and Cyrus gave us also the 
vessels of gold and silver which Nebuchad- 
nezzar had taken out of the former house. 
So the Jews answered us, Let the king there- 
fore cause search to be made, that he may 
know whether King Cyrus made such a. 
decree. 

The Decree Is Found. 

So Darius caused that they should make 
a search for this decree, and they found it in 
the house of the rolls at Egbatana. There- 
upon Darius sent to the governor of the 
province, saying, We have found that it is as 
had been said by the Jews, that Cyrus gave 
commandment that this house should be 
built. Hinder it not therefore, but rather 
help, giving the people that whereof they 
are in need — money from the king's tribute, 
and bullocks and rams for sacrifice, and 
wheat and salt and oil and wine for the food 
of the priests, that they may worship the- 



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God of heaven, and pray for the life of the 
king and his sons. Whosoever shall seek 
to alter this decree which I, Darius, have 
made, let timber be taken out of his house, 
and let him be hanged thereon ; and let his 



year of Darius the king, the temple was 
finished. And after this the people kept 
the Feast of the Passover, according to the 
ordinance, on the fourteenth day of the first 
month. The whole time from the decree o! 




BUILDING A NEW TEMPLE. 



house be made a dunghill. Thereupon the 
adversaries of the Jews gave help to them 
according to the king's commands, and 
on the third day of the month Adar, 
which is the twelfth month, in the sixth 



King Cyrus, which he made in the year of 
the taking of Babylon, down to the decree ot 
King Darius was two and twenty years 
During this time the house of the Lord wa« 
built, and the people worshipped. 



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315 



A long time after these things, in the 
seventh year of Artaxerxes, king of Persia, 
who was the grandson of King Darius, it 
came into the heart of a certain Ezra to go 
up to his brethren at Jerusalem. This Ezra 
was of the house of Aaron, and he was also 
learned in the law ; and he had found favor 
in the eyes of King Artaxerxes, who gave 
him commission to inquire how the people 
fared at Jerusalem and in the land of the 
Jews. 

Also the king sent by the hand of Ezra 
and his companions freewill-offerings of silver 
and gold, six hundred and fifty talents of 
silver, and a hundred talents of gold, and 
silver vessels of which the value was a hun- 
dred talents, and twenty basons of gold, and 
two vessels of fine brass as precious as gold. 
Also the king commanded that the treasures 
that were beyond the river Euphrates should 
furnish to Ezra a hundred talents of silver, 
and of wheat one thousand bushels, and of 
oil and of wine one hundred gallons of each, 
and of salt as much as he would. 

On the Banks of the River. 

Further, all that were priests or Levites, 
or porters or singers, or did any work what- 
soever in the house of God were to be free of 
tax and tribute. Ezra also was to judge his 
people according to the law of his God, and 
any one that would not obey the law of God 
and of the king should suffer death or confis- 
cation of goods or imprisonment. 

On the first day of the first month Ezra 
went out from Babylon, and in nine days he 
came to a river that is called Ahava. There 
he abode three days, till the Levites should 
come, for there were none with him. Also 
because there were enemies lying in wait by 
the way, he proclaimed a fast there by the 
river, that they might pray for a safe journey, 
for he was ashamed to require of the king a 



band of soldiers and horsemen to protect 
them against their enemies, seeing that they 
had told the king that the hand of their God 
was upon all that sought him for good, and 
against all them that forsook him. After this ; 
on the twelfth day of the first month, they 
departed from Ahava, and came safe to Jeru- 
salem on the first day of the fifth month. 

But when Ezra was come to Jerusalem he 
was told that many of the people had taken 
wives for themselves and for their sons of the 
people of the land, of the Canaanites, and of 
the children of Ammon, and of Moab, and of 
the Egyptians. And when he heard it he 
rent his garment and his mantle, and plucked 
out the hair of his head and his beard, and 
sat down in sore distress. Thus he remained 
till the time of the evening sacrifice, and all 
the people saw him. 

Ezra's Confession. 

And at the time of the evening sacrifice he 
rose up, and when he had again rent his gar- 
ment and his mantle, he fell upon his knees 
and prayed, saying, O my God, I am 
ashamed to lift up my face to thee, for our 
iniquities have gone over our head and our 
trespass hath provoked thee. Our fathers 
sinned against thee, and thou didst deliver 
them into the hand of the kings of the nations 
round about. And now thou hast showed 
us mercy for a little space, and suffered a 
remnant to escape, giving us favor, though 
we were but bondmen in the eyes of the 
kings of Persia, that we build again the house 
of God and the walls of Jerusalem. And 
now we have sinned yet again in thy sight, 
taking to ourselves wives of the people of the 
land, concerning whom thou didst command 
us, saying, Give not your daughters to their 
sons, neither take their daughters to your 
sons, and seek not peace with them nor to be 
enriched with their wealth ! Now, O Lord, 



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we cannot stand before thee because of this 
our sin. 

And when Ezra had ended his confession 
and his prayer he prostrated him upon the 
ground, weeping, and a great multitude of 
men and women had assembled before the 
:emple, and they also wept. 

Then one of the princes who had taken 
strange wives stood up, and said, We have 
trespassed against our God in this matter ; 
but yet there is hope, for the people repent 
them of their sin. We will make a covenant 
to put away these strange wives. The matter 
is in thv hands. We will obey thy counsel. 

Heathen "Wives. 

Then Ezra and the princes made a procla- 
mation that all the people should come 
to Jerusalem within three days, and that if 
any man failed so to come, his goods should 
be confiscated. So the people came, and 
Ezra said to them, Ye have transgressed 
against the law of the Lord by taking to 
yourselves wives of the heathen. Now 
therefore separate yourselves from them. 

• And the people answered, It is so ; and as 
thou hast said, so must we do. But the 
people that have transgressed are many, and 
this a time of much rain, and we cannot 
remain out cf doors ; neither is this a work 
of one day or two. Let there be appointed, 
therefore, a council of rulers and judges at 
Jerusalem, who shall inquire into the matter, 
and bring it to an end. 

And this was done, for the council sat 
from the first day of the tenth month till the 
first of the year following, and so made an 
end with all the men that had taken strange 
wives. The number of those that had trans- 
gressed was one hundred and eleven, of whom 
seventeen were priests and ten were Levites. 

But though Ezra and the princes were 
zealous, nevertheless the work languished 



till God raised up a new helper, Nehemiah, 
the son of Hachaliah. This Nehemiah was 
cupbearer to King Artaxerxes ; and in the 
twentieth year of the king, Hanani, who was 
his brother, came up from Jerusalem to 
Shushan, and Nehemiah asked him concern- 
ing the Jews that had returned and con- 
cerning Jerusalem. 

A Broken Wall. 

Hanani answered, They of the captivity 
that went up to Jerusalem are in great 
affliction and reproach ; and the wall is 
broken down, even as Nebuchadnezzar, king 
of Babylon, broke it down, and the gates 
are burned with fire. 

Then Nehemiah fasted, and mourned cer- 
tain days, confessing his sins and the sins of 
his people, and praying to the Lord that he 
would cause him to find mercy in the sight 
of the king, for he was resolved that he 
would speak to him and make a petition for 
his people and his city. In the ninth month, 
he heard the evil news concerning Jerusalem, 
and in the first month, his turn came to serve 
the king. 

And when he took the wine to give it to 
the king, the king saw that he was sad, and 
he had not been before sad in his presence. 
Then the king said, Why is thy countenance 
sad, seeing thou art not sick ? This is 
nothing else but sorrow of heart. Nehemiah 
was sore afraid, for it was held that a Persian 
could not but be glad when he was with the 
king, and that to be sad in his presence was 
a crime. And he said to the king, Let the 
king live for ever ! Why should not my 
countenance be sad, when the city, the place 
where my fathers are buried, lieth waste, 
and the gates thereof are consumed with fire? 

Then the king said, For what dost thou 
make request? And Nehemiah answered, 
If it please the king, and if I have found 



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317 



favor in his sight, send me to Judah, to the 
city where my fathers are buried, that I may 
build it. Then the king said — the queen 
sitting by him — For how long shall thy 
journey be ? And when wilt thou return ? 
And Nehemiah set him a time. 

Also he said, If it please the king, let 
letters be given me to the governors beyond 
the river Euphrates, thit they may convey 
me till I come to the land of Judah ; and a 
letter also to Asaph, the keeper of the king's 
park, that he may give me timber for the 
gates of the fortress of the temple, and for 
the walls cf the city, and for my own house. 
All this the king granted to him, God inclin- 
ing his heart to favor his people. 

Nehemiah at Jerusalem. 

Nehemiah set out from Shushan, having 
an escort of horsemen with him, and, cross- 
ing the Euphrates, showed the king's letter 
to the governors of the province. But San- 
ballat of Beth-horon, who was the chief man 
among the Samaritans, andTobiah his coun- 
sellor, who was an Ammonite and a slave, 
were grieved exceedingly that there was 
come a man to seek the welfare of the 
children of Israel. 

So Nehemiah came to Jerusalem, but he 
told no man why he had come. After three 
days he went out by night, riding alone 
upon a mule to see the city. He went out 
by the gate that opens into the valley of 
Hinnom, and turning eastward came to the 
gate by which the refuse was carried forth 
from the city ; and he saw as he went that 
the walls were broken down and the gates 
burnt with fire. 

Thence he wei.t on to the gate that is by 

the pool of Siloam, that is called the King's 

*Pool ; but here the beast that he rode could 

not pass. Therefore he went along the 

channel of the brook Kidron, and so 



returned to the gate of the valley of 
Hinnom. But the rulers knew not whithti 
he went, nor what he did, for he had not 
told his errand to any man. 

But the next day he said to them, Ye see 
the distress that we are in, and how Jerusalem 
lieth waste, and the gates are burned with 
fire. Come, let us build up the walls, that 
we be no more a reproach. Then he told 
them how he had found favor with God and 
with the king. 

And they said, Let us rise up and build. 
And they took courage for the work. But 
Sanballat and Tobiah, and with them 
Geshem the Arab — for there were Arabs 
also in Samaria — laughed the Jews to scorn, 
and said, What is this thing that ye do ? 
Will ye rebel against the king ? To them 
the Jews answered, The God of heaven will 
prosper us. Therefore we who are his 
servants will arise and build. But ye have 
no portion, nor right, nor memorial in 
Jerusalem. 

Guards with Spears and Swords. 

Then Nehemiah, and the priests, and the 
Levites, and all the people built the wall of 
the city, both the outer wall and the inner — 
that t's to say, the wall of the city of David. 

But when Sanballat heard of it he was 
very angry; and he said to his companions, 
What are these feeble Jews doing? Shall 
we suffer them to build in this fashion? 
And Tobiah the Ammonite mocked, saying, 
As for this wall of theirs, if a fox go up on 
it, he shall break it down. 

Nevertheless the Jews persevered with 
their building till the wall had reached to 
the half of its proper height. But Sanballat 
gathered together a company of his own 
people, and of the Ammonites, and Arabs, 
and Philistines, and prepared to come up to 
Jerusalem and hinder the work; and there 




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REBUILDING THE WALLS OF JERUSALEM. 



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319 



was great discouragement and fear, for some 
of the people of the city grew weary, and 
the Jews that were in the country near to 
the Samaritans would have taken away those 
whom they had sent to help in the work ; 
and all the while the enemy threatened that 
they would come up, and slay the builders, 
and cause the work to cease. 

Then Nehemiah set guards, with spears 
and swords and bows, on such parts of the 
wall as were low and weak ; and he set 
others where the ground gave them advan- 
tage for defence ; and to the nobles and rulers 
and all the people he said, Be not ye afraid of 
them : remember the Lord, for he is great 
and terrible, and fight for your brethren, 
your sons, and your daughters, your wives 
and your houses. 

Both Hands Full. 

From that time forth half the people 
worked at the building of the wall, and the 
other half had spears and shields and bows 
and coats of mail, the rulers standing behind 
them, encouraging them in the work, or 
ready, if there was need, to lead them 
against the enemy. 

Many, indeed, whether they carried the 
stones or laid them in their places, with one 
hand wrought the work, and with the other 
carried his weapon. And the trumpeter 
stood ever by Nehemiah's side; ready to 
sound upon his trumpet; for Nehemiah had 
said to the nobles and the rulers, and the 
rest, of the people, The work is great and 
large, and we are separated upon the wall, 
one far from another. In what place there- 
fore ye hear the sound of the trumpet, resort 
ye thither unto us; our God shall fight for us. 

So the people labored in the work from 
the rising of the sun till the stars appeared. 
And Nehemiah said, Let none return to his 
own village or city at night ; but let every 



man lodge within Jerusalem that they may 
be a guard at night. And neither Nehemiah 
nor his brethren, nor his servants, nor his 
bodyguard put off their clothes save only 
when they would wash themselves. 

After this there was a murmuring of many 
of the people against their brethren ; for 
some said, We have pledged our children 
that we may get food, and others, We have 
mortgaged our lands, our vineyards, and our 
houses for bread because of the famine, and 
others again, We have borrowed money upon 
our lands and vineyards to pay the king's 
tribute. 

And Nehemiah was very angry when he 
heard these complainings, and he said to the 
nobles, Ye exact usury, every one of his 
brother. As for me, I have to the best of 
my ability redeemed my brethren who had 
been sold to the heathen ; and shall we, who 
are saved, cause them to be sold ? Now, 
therefore, I pray you, give back to them 
their lands and their vineyards and their 
oliveyards, and the money that ye have 
taken from them. 

Shakes the Pocket of His Robe. 

The nobles answered Nehemiah, We will 
take nothing from them ; we will do as thou 
sayest. And Nehemiah made them swear, 
calling the priests that they might be wit- 
nesses to the oath. And he shook out the 
pocket of his robe, saying, So God shake out 
every man from his house and from his labor 
that performeth not this promise ; even thus 
be he shaken out and emptied. And all 
the congregation said, Amen. 

And the rich men did as they had 
promised. For twelve years was Nehemiah. 
governor of the land, and all that time he 
received nothing ; but the governors that 
were before him had received forty shekels 
of silver day by day. Neither did he take 



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advantage because the people were poor to 
buy land. But every day he fed at his table 
one hundred and fifty of the principal men, 
besides giving entertainment to such as came 
from the countries round about. Every day 



no breach left in them — only the doors were 
not put into the gates — they sent to Nehe- 
miah, saying, Come, let us meet in one of the 
villages of the plain of Ono. This Ono is in 
Benjamin; but they thought to do him a mis^ 




NEHEMIAH AND HIS WORKMEN. 



were preoared an ox and six choice sheep 
and fowls ; and once in every ten days his 
cellar was stored with wine. 

When Sanballat and his allies heard that 
the walls were finished, and that there was 



chief. But Nehemiah sent messengers to 
them, saying, I am doing a great work, so 
that I cannot come down ; why should the 
work cease, whilst I leave it, and come down 
to you ? Four times they sent to him, and 



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321 



four times he answered in the same way. 

Then Sanballat sent his servant a fifth time 
with an open letter wherein was written, It 
is reported among the heathen that thou and 
the Jews think to rebel, and that thou 
buildest the wall that thou mayest be their 
king, and that thou hast appointed prophets 
to declare, There is a king in Judah. Now 
all this shall be reported to the king at Shus- 
han. Come, therefore, let us take counsel 
together. But Nehemiah said, There are no 
such things done as thou sayest, but thou 
feignest them out of thine own heart. 

After this Shemaiah said to Nehemiah, 
Come into the house of God, and let us shut 
the doors of the temple, for thine enemies 
will come to slay thee. Yea, in the night 
will they come. 

Now it was not lawful for any man to come 
into the temple, save for the priests and the 
Levites only. So Nehemiah answered, Should 
such a man as I am flee ? Can I go into the 
temple and live? 

The Wall Built. 

So he perceived that Shemaiah had not 
spoken this of the Lord, but that the enemies 
had hired him to terrify him, and cause him 
to sin, that they might bring an accusation 
against him. And there were others, calling 
themselves prophets, and one Noadiah, a 
prophetess, that spoke in this matter seeking 
to terrify Nehemiah. 

But the wall was finished on the twenty- 
fifth day of the sixth month — that is, in fifty- 
six days from the beginning of the work. 
The compass of the wall was four miles or 
thereabouts, and all the people worked at it, 
being divided into twenty-seven companies. 
Then Nehemiah made Hanani his brother 
governor over the city, and he commanded 
that the gates should not be opened till the 
sun was hot. The city was large ; but the 
21 



people were few, and the houses were not 
built. 

At this time Ezra the scribe came back to 
Jerusalem — for he had been absent while the 
wall was being built — and the people pressed 
him that he would read the book of the 
law. So Ezra stood upon a pulpit of wood 
with the priests about him, and he opened 
the book in the sight of all the people, for 
he was above them all ; and when he opened 
it all the people stood up. And Ezra blessed 
the Lord, the great God ; and all the people 
answered, Amen, Amen, lifting up their 
hands ; and they bowed their heads, and 
worshipped the Lord with their faces to the 
ground. 

Feast of Tabernacles. 

Then the Levites explained the words of 
the law to the people ; but these lamented 
when they understood them, for they saw 
how greatly they had transgressed. But 
Nehemiah, and Ezra, and the priests, and 
the Levites said unto them, This day is holy 
to the Lord your God ; mourn not, nor 
weep, but go your way, eat the fat, and 
drink the sweet, and send portions to them 
for whom nothing is prepared. Be not ye 
sorry, for the Lord your God is your 
strength. Then the people did as they were 
bid. 

And on the second day the chief of the 
fathers came to Ezra the scribe; and it was 
found that the Lord ha'd commanded Moses 
that on the fifteenth day of the seventh 
month the people should dwell in booths, 
which they should make of branches of 
olive and wild olive, and myrtle and palm, 
and other trees of which the leaves are 
thick. And this the people did, making 
booths, each man for himself, on the roof of 
his house, or in the courtyard, or in the 
courts of the temple, or in the courts that 



322 



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are over against the water-gate and the gate 
of Ephraim. 

Such a Feast of Tabernacles there had 
not been in Israel since the days of Joshua, 
the son of Nun. For seven days they kept 
it, and on the eighth day there was a solemn 
assembly as the Lord ordained. And on 
the twenty-fourth day of this same month 
was there a great fast held, and the children 
of Israel assembled clothed in sackcloth. 



temple ; and would bring the first-fruit j aT 

their lands, and redeem also the first-born of 
their children, and the first-born of their 
cattle, and bring the tithes duly to the 
Levites. And to this all the princes set 
their seal. 

When Nebuchadnezzar, king of Babylon, 
carried away from Jerusalem Jehoiachim, 
king of Judah, and the principal men of the 
people of the Jews, there was among the. 




TWO PAGES OF AN ANCIENT SCROLL OF SCRIPTURES. 



with dust upon their heads. One-fourth part 
of the day they read the law, and for one- 
fourth part they confessed their sins, and 
worshipped the Lord. 

And they made a covenant that they 
would serve him and obey his command- 
ments, wherein they vowed that they would 
not take wives from the people of the land, 
nor buy or sell on the Sabbath day ; and 
that they would pay each the third part of a 
shekel year by year for the service of the 



captives a certain Kish of the tribe of Benja- 
min. This Kish had a son that was named - 
Shimei. In Shimei's time Cyrus, king of 
Persia, came up against Babylon and took it, 
and carried away to the land of Persia many 
of the Jews, of whom Shimei was one. To 
Shimei was born a son Jair, and to Jair agaii 
a son Mordecai, who, growing to man's 
estate, was made a doorkeeper in the king's 
palace in Shushan, which the Greeks called 
Susa. 



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323 



With this Mordecai there lived a maiden, 
the daughter of his father's brother, who 
had been left an orphan in her childhood. 
The maiden's name, in the language of her 
own people, was Hadassah, which word 
means Myrtle ; but in the Persian tongue it 
was Esther, which is by interpretation a Star. 

In those days Ahasuerus, rfhom the 
Greeks called Xerxes, was king of Persia, a 
very great and powerful prince, who reigned 
over one hundred and twenty-seven prov- 
inces. He ruled all Asia westward as far 
as the Great Sea (which is the Mediterran- 
ean) and eastward as far as the land of 
India ; Egypt also was subject to him, and 
Cyrene and Barca, cities of the Greeks which 
lay westward of Egypt towards the Great 
Desert ; and the Ethiopians, who dwelt to 
the south of Egypt paid tribute to him. 

A Magnificent Feast. 

Having so much, he desired to have yet 
more, and to conquer the land of Greece. 
To this end he called together to his palace 
in Shushan the governors of all his prov- 
inces, that he might consult with them, 
and that each might know what preparation 
he should make in men or horses or ships. 
These councils were held for the space of a 
hundred and eighty days, for some of the 
governors came from very far away. 

And when they were ended the king made 
a great feast to all the people in Shushan. 
In the garden of the palace he made it ; and 
the guests sat under awnings of white and 
green and blue, which were stretched from 
pillars of marble on cords of fine white 
linen and purple running through rings of 
silver. The couches on which they lay at 
meat were of silver and gold, and the pave- 
ment of the banqueting-hall was stone of 
many colors, green and pearl-colored and 
white and black. 



They drank out of cups of gold, and all 
the cups were of different patterns ; every 
man drank according to his own pleasure, 
none compelling him to drink less or more, 
lor the king had commanded that it should 
be so. And Vashti, the queen, at the same 
time, made a great feast for the women of 
Shushan in the chambers of the women ir> 
the king's palace. 

Thus they feasted for seven days ; and or» 
the seventh day the king, having drunk 
deep, commanded his chamberlains to bring 
Vashti the queen, with her crown upon hei 
head, before the princes and the people to 
show them her beauty, for she was very fair 
to look upon. 

She Refuses to Come. 

But the Queen Vashti, when the chamber- 
lains brought her the king's commandment, 
refused to come. Thereat Ahasuerus was 
very angry ; and he called his counsellors, 
the seven princes of Media and Persia, who 
were the first in his kingdom, and who coul4 
come freely into his presence, and said unto 
them (for they were wise men, and knew the 
laws and customs of the land), What shall 
we do to Queen Vashti, according to the law 
for that she has refused to obey the com- 
mandment which the king sent her by his 
chamberlains ? 

Then Memucan, who was one of the seven 
princes, answered before the king and princes, 
Vashti the queen has done wrong not to the 
king only, but to all the princes and to all 
the people that are in the provinces of the 
king. For her deed will become known 
to all the women of the land, and when 
they shall hear how King Ahasuerus com- 
manded Vashti the queen to be brought 
before him, and she refused to come, they 
will despise their husbands, and will speak to 
the princes of Persia and Media as Vashti 



324 



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has spoken to the king. Therefore, if it 
please the king, let there go forth a royal 
commandment that Vashti be no longer 
queen, and let this be written among the laws 
of the Medes and Persians, so that it be not 
changed ; and further let her royal estate be 
given to another that shall be better than she. 
This counsel pleased the king and his 



end Esther, that was the cousin of Mordecal 
the Jew, was chosen, and the royal crown 
was set upon her head. And Ahasuerus 
loved her greatly, and made a feast in her 
honor to all his princes and servants, and 
gave remission of taxes to the provinces, and 
sent gifts to their governors. 

About this time two of the chamberlains 




QUEEN ESTHER CROWNED 

princes, and he sent a decree into every 
province of his dominion, written in the 
language of its inhabitants, that every man 
should be the master in his own house. 

After this a search was made throughout 
the kingdom for the maiden that should be 
worthiest, for beauty and favor, to be put 
ittto the place of Queen Vashti, and in the 



of Ahasuerus t.ook offence, ana combined 
against him, and would have slain him, for 
they kept the door, and had access to the 
king's person. But the thing came to the 
knowledge of Mordecai, and Mordecai told it 
to Esther the queen, and Esther told it to 
the king. Thereupon inquiry was made, ana 
the plot was discovered, and the conspirators 



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325 



put to death. All this was written in the 
chronicles of Persia, how these men had 
conspired against the king, and how the 
matter had been discovered by Mordecai. 

After these things the king promoted a 
certain Haman to be his chief minister, and 
set him above all the princes, and commanded 
that all the king's servants should do him 
•reverence as he came in and out, prostrating 
themselves on the ground before him. And 
they all did so save Mordecai only, but he 
refused. 

All the Jews in Danger. 

And when his fellows asked him, Why do 
you not pay reverence to the Lord Haman 
according to the king's commandment? He 
answered, Because I am a Jew, and it is not 
the custom of the Jews to do such honor to 
men. When they heard this, they told it to 
Haman, desiring to see whether he would 
hold Mordecai to be excused. But Haman 
was full of wrath, and was minded not to slay 
Mordecai only — for that seemed too small a 
thing for him to do — but all the people of 
Mordecai throughout the whole dominions of 
the king, for he knew that he was a Jew. 

When he had determined upon this he set 
himself to find out a lucky day for the doing 
of it. So his servants threw dice before him 
every day from the beginning of the first 
month to the end of the twelfth, and the day 
on which the throws were highest throughout 
the year was judged to be the most lucky. 

On this day, therefore, Haman said to the 
king, There is a people dispersed throughout 
the king's dominions in all the provinces. 
They have laws that are different from the 
laws of all other nations, and they do not 
obey the commandments of the king. There- 
fore it is not to the king's profit to suffer 
them. If it please the king, let a decree go 
forth that this people be destroyed, and I will 



pay ten thousand talents of silver into the 
hands of the collectors of the king's revenues 
that they may pay it into the treasuries of 
the king. This was more than ten million, 
dollars. 

The Day of Massacre Appointed. 

The king thereupon gave his ring to 
Haman, saying, The people are given to 
you to do as you will with them, and their 
goods also. Then the royal scribes were 
brought in, who wrote letters to the gov- 
ernors of all the provinces with the king's 
command that on a certain day they should 
cause all the Jews — men, women and chil- 
dren — to be slain. 

These letters were written on the thirteenth 
day of the first month, and the same day 
they were given to swift runners, who, having 
carried them a day's journey, handed them 
to other runners, and these again to others, 
till they reached the appointed place. And 
because to some of the provinces there was 
a journey of many weeks, the day appointed 
for the slaughter was the thirteenth day of 
the twelfth month, being nearly the space of 
a year. 

This matter of the letters being finished, 
the king and Haman sat down to drink, but 
the whole city of Shushan was troubled when 
it was known what the king had decreed. 
Then Mordecai the Jew rent his clothes, and 
put sackcloth on his skin, and sprinkled ashes 
on his head, and sat down before the gate of 
the king's palace, and cried as he sat with a 
very loud and bitter cry. But beyond the 
gate he could not go, for no man that had 
any sign of mourning upon him might enter 
the palace, lest he should give offence to the 
eyes of the king. 

Thereupon the maidens thac waited upon 
Queen Esther and her chamberlains told her, 
Thy kinsman Mor^-ai sits before the gate 



326 



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of the palace lamenting, with sackcloth and 
ashes on him. 

Then the queen was exceedingly grieved, 
and she sent raiment wherewith to clothe 
Mordecai, and bade her people take away his 
sackcloth from him. But he would not 
receive the raiment or put off his sackcloth. 
Then she sent her principal chamberlain, one 
Hatach, whom the king himself had 
appointed to wait upon her, and bade him 
inquire of Mordecai what was the matter 
that troubled him. 

So Hatach went forth into the open space 
that was before the king's palace and said to 
Mordecai, What troubles you ? Then Mor- 
decai said, The king has commanded that all 
the Jews throughout his dominions should 
be slain, and Haman has promised that if 
this be done, he will pay into the king's 
treasury ten thousand talents of silver. 

And he gave him a copy of the decree to 
show to the queen, and said, Bid her go 
unto the king, and make supplication to him, 
and pray him that he will spare her people, 
And Hatach came and told Estr"~ the 
word of Mordecai. 

Esther's Message. 

Then Esther sent Hatach again to him 
»vith this message : All the king's servants, 
yea, and all his people even unto the border 
of his dominions, know that there is a law 
that any man or woman that shall come 
unto the king into the inner court, being not 
called so to come, shall die, except the king 
shall hold out to him the golden sceptre. 
But I have not been called to go in to the 
king these thirty days past. Hatach told 
, these words to Mordecai. 

Then Mordecai sent again to Esther, 
saying, Think not that thou being in the 
king's palace wilt escape more than the 
*est of thy people. If thou wilt say nothing, 



then deliverance shall come to the Jews from 
some other place, but thou and thy father's 
house shall perish. Dost thou not rather 
think that thou hast been called to the place 
of a queen in Persia that thou mayst work 
deliverance for thy people in this time of 
their peril ? 

Then the queen sent to Mordecai this 
answer : Go, gather together all the Jews 
that are in Shushan, and fast for me, neither 
eating or drinking for three days ; I also 
and my maidens will fast, and so I will go in 
unto the king. If I perish, I perish. And 
Mordecai did as Esther had commanded him. 

On the third day of her fasting Queen 
Esther put on her royal apparel and went 
into the inner court of the king's house; and 
the king sat in his chamber, that was over 
against the gate of the inner court, and when 
he saw the queen standing in the court, she 
found favor in his sight, and he held out to 
her the golden sceptre. 

Haman Summoned to the Banquet. 

Then she drew near and touched the top 
of the sceptre. The king said to her, What 
ails thee, Queen Esther? And what is thy 
request? For" it shall be given thee, even 
unto the half of my kingdom. And Esther 
answered, If it seem good to the king, let 
the king and Haman come this day to the 
banquet that I have prepared ; for she feared 
to show at that time all that was in her 
heart. The king sent to Haman, and bade 
him make haste and come to the banquet 
that the queen had prepared. So the king 
and Haman came to the banquet. 

And as they sat at the wine, the king said 
to Esther, What is thy petition ? It shall 
be granted to thee even unto the half of my 
kingdom ; for he knew that she had some- 
thing that she would ask of him. But Esther 
yet feared to show the thing. Therefore 



RETURN FROM THE CAPTIVITY. 



32? 



she said, If 1 have found favor in the sight 
of the king, and if it please the king to grant 
my petition, then let the king and Haman 
come again to-morrow to the banquet that 
I shall prepare, and to-morrow I will make 
known my request. 

Haman went forth from the queen's pres- 
ence that day with a joyful heart ; but as he 
passed by the gate of the king's palace he 
saw Mordecai ; and Mordecai, as before, 
refused to prostrate himself on the ground 
before him ; nay, he did not stand up nor 
move from his place. 

■Wants Mordecai Hanged 

And Haman was full of indignation ; 
nevertheless he restrained himself, and went 
to his house. And when he came thither he 
called for Zeresh his wife, and for his friends, 
and boasted to them of his greatness, of his 
riches, and of the number of his children — 
for he had ten sons, and the Persians greatly 
honor those that have many sons — and how 
the king had honored him, promoting him 
above all his princes and servants. Yea, he 
said, this day Esther the queen did let no 
man save myself come in with the king to 
the banquet which she had prepared ; and 
to-morrow also I am invited with the king. 
But all this avails me nothing, so long as I 
see Mordecai the Jew sitting at the king's 
gate. 

Then Zeresh and his friends said to him, 
Cause that a cross threescore and fifteen feet 
high be set up, and to-morrow speak unto 
the king that Mordecai may be hanged 
thereon, and then go thou merrily with the 
king into the banquet. And the thing 
pleased Haman, and he caused the cross to 
be made. 

That night the king could not sleep ; so 
he sent for the book of the records of the 
kingdom, and bade his servants read to him 



out of it, for it was not the custom among 
the Persians that the king should read. 
And it was found written therein that two 
of the king's chamberlains that kept the 
door of his chamber had conspired to slay 
the king, and that Mordecai had told the 
matter to the king. 

Haman Before the King. 

Then the king said, What honor and dig- 
nity has been done to Mordecai for this ? 
Then the king's servants answered, There 
has been nothing done to him. Then the 
king said, Who is in the court ? 

Now Haman had come into the court of 
the king's house to make request to the king 
that Mordecai might be hanged on the cross 
that he had made. So the king's servants 
said, Haman standeth in the court. And 
the king said, Let him come in. So Haman 
came in. 

And the king said, What shall be done to 
the man whom the king delighteth to honor? 
And Haman thought in his heart, To whom 
will the king delight to do honor more than 
to myself! And he answered, Let apparel 
which the king is wont to wear be brought 
for him, and the horse on which the king 
rides, and the royal crown that is set upon 
his head ; and let these things be delivered 
to one of the most noble of the king's 
princes, that he may array the man with 
them, and cause him to ride on horseback 
through the streets of the city, and proclaim 
before him, Thus shall it be done unto the 
man whom the king delighteth to honor. 

Then the king said, Make haste, and take 
the apparel and the horse, as thou hath said, 
and do even so to Mordecai the Jew, that 
sits at the king's gate. 

And Haman took the apparel and the 
horse, and arrayed Mordecai, and made him 
ride through the great square, and pro- 



328 



RETURN FROM THE CAPTIVITY. 



claimed before him, Thus shall it be done to 
the man whom the king delighteth to honor. 

And Mordecai went back to his place at 
the king's gate, but Haman returned to his 
house mourning, and with his head covered; 
and he told Zeresh his wife and his friends all 
that had happened to him. And they said to 
him, If Mordecai be of the race of the Jews, 
thou shalt not prevail against him. And 
while they were yet talking with him, came 
the king's chamberlain, and bade him make 
haste and come to the banquet that Esther 
had prepared. 

So the king and Haman came in unto the 
banquet that the queen had prepared. And 
the king said to Esther, for he knew that she 
had something in her mind, What is thy 
petition ? It shall be granted thee even unto 
the half of my kingdom. 

They Hanged Haman. 

Then Esther the queen answered and said, 
If I have found favor in thy sight, O king, 
and if it please the king, let my life and the 
life of my people be granted to me, for we 
are sold to be slain. If we had been sold 
for bondmen and bondwomen, then had I 
said nothing. But what shall the king profit 
if he gain ten thousand talents of silver and 
lose so many of his people? 

Then the king said, Who is this that has 
dared to devise such a thing against thee ? 
For he knew not that the queen was of the 
race of the Jews ? 

And the queen answered, My enemy is 
that wicked Haman. Then the king in his 
wrath rose from the banquet and went out 
into the garden of the palace. And Haman 
was sore afraid, and fell at the feet of the 
queen to make supplication for his life. 

And when the king saw it he said, Will 
he dare to touch the queen ? And as the 
word went out of the king's mouth, the 



chamberlains covered Haman 's face. And 
one of them said, There is a cross threescore 
and fifteen feet high, which Haman caused 
to be made for Mordecai. And the king 
said, Hang him thereon. So they hanged 
him upon it, and the king's wrath was paci- 
fied. 

That day the king gave to Esther the 
queen all that Haman had possessed. And 
when Esther told him that Mordecai was 
her kinsman, the king gave him his ring, 
and set him in the office which Haman had 
had. 

But the decree that had been sent out 
against the Jews yet stood. Therefore 
Esther went in again to the king, and when 
he held out to her the golden sceptre, she 
said, If it please the king, and if I have 
found favor in his sight, and if I be pleasing 
in his eyes, then let the decree which Haman 
caused to be made against the Jews be 
reversed, for how can I endure to see the 
evil that shall come unto my own people, or 
bear to see the destruction of my people ? 

The Jews Are Delivered,, 

Then the king said, Haman have I nanged 
because he laid his hand upon thy people, 
and his house have I given to thee, but the 
writing that is written in the king's name 
and sealed with the king's ring no man may 
reverse. Nevertheless ye may write what 
ye will on behalf of the Jews in the king's 
name, and seal it with the king's ring. 

So Mordecai wrote in the king's name to 
the governors of all the provinces through- 
out the realm of Persia to this effect, that it 
should be lawful for the Jews that were in 
every city to gather themselves together 
and to stand for their life, and to slay all 
such as should assault them, and to take 
their goods for a prey. This they did and 
gained the victory over their enemies. 




THE TREASURES OF WINTER. 



329 




" THOU WILT KEEP HIM IN PERFECT PEACE.' 



330 



CHAPTER XXIV. 

B. C. 1520. 

The Story of Job— Sons, Daughters and Great Possessions — Satan Among the Sons 
of God — Messengers Bring Startling News — Job Afflicted with Boils — A Visit 
from Three Friends — Job's Grievous Complaint — Better Days at Last — Presents 
and Congratulations — Increase of Riches. 




OW patient Job was is told 
us in the book that is called 
by his name. He lived in 
the land of Uz, and was 
perfect and upright, and one 
that feared God, and es- 
chewed evil. And there 
were born unto him seven sons and three 
daughters. His substance also was seven 
thousand sheep, and three thousand camels, 
and five hundred yoke of oxen, and five 
hundred she-asses, and a very great house- 
hold; so that this man was the greatest of 
all the men of the east. 

And his sons went and feasted in their 
houses, every one his day; and sent and 
called for their three sisters to eat and to 
drink with them. And it was so, when the 
days of their feasting were gone, that Job 
sent and sanctified them, and rose up early 
in the morning, and offered burnt-offerings 
according to the number of them all : for 
Job said, It may be that my sons have 
sinned, and cursed God in their hearts. Thus 
did Job continually. 

Now there was a day when the sons of 
God came to present themselves before the 
Lord, and Satan came also among them. 
And the Lord said unto Satan, Whence 
comest thou? Then Satan, answered the 
Lord, and said, From going to and fro in 
the earth, and from walking up and down 



in it. And the Lord said unto Satan, Hast 
thou considered my servant Job, that there 
is none like him in the earth, a perfect and 
an upright man, one that feareth God, and 
escheweth evil? 

Then Satan answered the Lord, and said, 
Doth Job fear God for naught? Hast thou 
not made a hedge about him, and about 
his house, and about all that he hath on 
every side; thou hast blessed the work of 
his hands, and his substance is increased in 
the land. But put forth thine hand now, 
and touch all that he hath, and he will curse 
thee to thy face. And the Lord said unta 
Satan, Behold, all that he hath is in thy 
power; only upon himself put not forth thy 
hand. So Satan went forth from the pres- 
ence of the Lord. 

They Bring Evil News. 

And there was a day when Job's sons and 
his daughters were eating and drinking wine 
in their eldest brother's house: and there 
came a messenger unto Job, and said, The 
oxen were plowing, and the asses feeding 
beside them : and the Sabeans fell upon thenx 
and took them away; yea, they have slain 
the servants with the edge of the sword; 
and I only am escaped alone to tell thee. 

While he was yet speaking, there came 
also another, and said, The fire of God is 
fallen from heaven, and hath burned up the 

331 



332 



THE biuRY OF JOB. 



sheep, and the servants, and consumed them, 
and I only have escaped to tell thee. 

While he was yet speaking, there came 
also another, and said, The Chaldeans made 
out three bands, and fell upon the camels, 
and have carried them away, yea, and slain 
the servants with the edge of the sword ; 



they are dead ; and I only am escaped alone 
to tell thee. 

Then Job arose, and rent his mantle, and 
shaved his head, and fell down upon the 
ground, and worshipped, and said, The Lord 
gave, and the Lord hath taken away; 
blessed be the name of the Lord. In all this 




THE MESSENGERS TELLING JOB OF HIS LOSSES. 



and I only am escaped alone to tell thee. 
While he was yet speaking, there came 
also another, and said, Thy sons and thy 
daughters were eating and drinking wine in 
their eldest brother's house : and, behold, 
there came a great wind from the wilder- 
ness, and smote the four corners of the 
house, and it fell upon the young men, and 



Job sinned not, nor charged God foolishly. 
Again there was a day when the sons oi 
God came to present themselves before the 
Lord, and Satan came also among them to 
present himself before the Lord. And the 
Lord said unto Satan, From whence comest 
thou ? And Satan answered the Lord, and 
said, From going to and fro in the earth, 



THE STORY OF JOB. 



333 



and from walking up and down in it. 

And the Lord said unto Satan, Hast thou 
considered my servant Job, that there is 
none like him in the earth, a perfect and an 
upright man, one that feareth God, and 
escheweth evil ? And still he holdeth fast 
his integrity, although thou movedst me 
against him, to destroy him without cause. 

And Satan answered the Lord, and said, 
Skin for skin, yea, all that a man hath will 
he give for his life. But put forth thine 
hand now, and touch his bone and his flesh, 
and he will curse thee to thy face. And the 
Lord said unto Satan, Behold, he is in thine 
hand ; but save his life. 

Smitten with Boils. 

So went Satan forth from the presence of 
the Lord, and smote Job with sore boils from 
the sole of his foot unto his crown. And 
he took him a potsherd to scrape himself 
withal ; and he sat down among the ashes. 

Then said his wife unto him, Dost thou 
still retain thy integrity? Curse God, and 
die. But he said unto her, Thou speakest 
as one of the foolish women speaketh- 
What ? Shall we receive good at the hand of 
God, and shall we not receive evil ? In all 
this did not Job sin with his lips. 

Now when Job's three friends heard of all 
this evil that was come upon him, they came 
to mourn with him, and to comfort him. 
And they sat down with him upon the 
ground seven days and seven nights, and 
none spoke a word unto him : for they saw 
that his grief was very great. 

After this opened Job his mouth, and 
cursed the day wherein he was born, and 
said, Why did I not give up the ghost in the 
day wherein I was born, for then should I 
have slept and been in quiet where the 
wicked cease from troubling and the weary 
are at rest. 



And Job's three friends reasoned with him, 
but he hearkened not unto them ; but 
justified himself rather than God. 

Job's Complaint. 

He said, is there not an appointed time to 
man upon earth ? Are not his days also like 
the days of an hireling? As a servant 
earnestly desireth the shadow, and as an hire- 
ling looketh for the reward of his work : So am 
I made to possess months of vanity, and 
wearisome nights are appointed to me. 

When I lie down, I say, When shall I 
arise, and the night be gone? And I am 
full of tossings to and fro unto the dawning 
of the day. My flesh is clothed with worms 
and clods of dust; my skin is broken, and 
become loathsome. My days are swifter 
than a weaver's shuttle, and are spent with- 
out hope. 

remember that my life is wind : mine 
eye shall no more see good. The eye of 
him that hath seen me shall see me no 
more : thine eyes are upon me, and I am 
not. As the cloud is consumed and 
vanisheth away : so he that goeth down to 
the grave shall come up no more. He shall 
return no more to his house, neither shall his 
place know him any more. 

Therefore I will not refrain my mouth ; I 
will speak in the anguish of my spirit ; I 
will complain in the bitterness of my soul. 
When I say, My bed shall comfort me, my 
couch shall ease my complaint; Then thou 
scarest me with dreams, and terrifiest me 
through visions : so that my soul chooseth 
strangling, and death rather than my life. 

1 loathe it ; I would not live alway : let 
me alone ; for my days are vanity. What 
is man, that thou shouldest magnify him ? 
And that thou shouldest set thine heart 
upon him ? And that thou shouldest visit 
him every morning, and try him every 



334 



THE LfORY OF JOB. 



moment? How long wilt thou not depart 
from me, nor let me alone till I swallow 
down my spittle ? 

I have sinned ; what shall I do unto thee, 
O thou preserver of men ? Why hast thou 
set me as a mark against thee, so that I am 
a burden to myself? And why dost thou not 
pardon my transgression, and take away mine 
iniquity ? For now shall I sleep in the dust : 



1 will not answer : yea, twice ; but I wfil 
proceed no farther. 

Then answered the Lord unto job out oi 
the whirlwind, and said, Gird up thy loin? 
now like a man : I will demand of thee, and, 
declare thou unto me. Wilt thou aiso dis 
annul my judgment? Wilt thou condemn 
me, that thou mayest be righteous ? Hast 
thou an arm like God ? Or canst thou 




JOB AND HIS THREE FRIENDS. 



and thou shalt seek me in the morning, but 
I shall not be. 

Then the Lord answered Job, and said, 
Shall he that contendeth with the Almighty 
instruct him? He that reproveth God, let 
him answer it. Then Job answered the 
Lord, and said, Behold, I am vile; what 
shall I answer thee ? I will lay mine hand 
upon my mouth. Once have I spoken; but 



thunder with a voice like him? Deck 
thyself now with majesty and excel- 
lency ; and array thyself with glory and 
beauty. Cast abroad the rage of thy wrath ; 
and behold every one that is proud, and 
abase him. Look on every one that is 
proud, and bring him low ; and tread down 
the wicked in their place. Hide them in the 
dust together ; and bind their faces in secret. 



THF STORY OF JOB. 

Then will I also confess unto thee that thine 
own right hand can save thee. 

Then Job answered the Lord, and said, I 
know that thou canst do every thing, and 
-Jhat no thought can be withholden from 
-thee. Who is he that hideth counsel with- 



335 



spoken these words "mto job, the Lord 
said to Eliphaz the Tensanite, My wrath is 
kindled against thee, and against thy two 
friends : for ye have not spoken of me the 
thing that is right, as my servant Job hath. 
Therefore take unto you now seven bul- 



jut knowledge ? Therefore have I uttered locks and seven rams, and go to my servant 




JOB VISITED BY HIS RELATIVES, 

that I understood not; things too wonderful 



for me, which I knew not. Hear, I beseech 
thee, and I will speak : I will demand of thee, 
and declare thou unto me. I have heard of 
thee by the hearing of the ear : but now 
mine eye seeth thee. Wherefore I abhor 
myself, and repent in dust and ashes. 

And it was so, that after the Lord had 



Job, and offer up for yourselves a burnt, 
offering ; and my servant Job shall pray for 
you : for him will I accept ; lest I deal with 
you after your folly, in that ye have not 
spoken of me the thing which is right, like 
my servant Job. 

So they did according as the Lord com- 
manded them : the Lord also accepted Job- 



336 



THE STORY OF JOB. 



And the Lord turned the captivity of Job, 
when he prayed for his friends : also the 
Lord gave Job twice as much as he had 
before. Then came there unto him all his 
brethren, and all his sisters, and all they that 
had been of his acquaintance before, and did 
eat bread with him in his house : and they 
bemoaned him, and comforted him over all 
the evil that the Lord had brought upon 
him : every man also gave him a piece of 
money, and every one an earring of gold. 

So the Lord blessed the latter end of Job 



more than his beginning ; for he had four- 
teen thousand sheep, and six thousand 
camels, and a thousand yoke of oxen, and 
a thousand she-asses. 

He had also seven sons and three daugh- 
ters. And in all the land were no women 
found so fair as the daughters of job : and 
their father gave them inheritance among 
their brethren. After this lived Job an 
hundred and forty years, and saw his sons, 
and his sons' sons, even four generations. 
So Job died, being old and full of days. 



mfefc 



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CHRISTMAS CAROLS. 




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THE JOYS THAT ARE UNSEEN. 



338 



THE 

Story of Shrift and the ^poftlef. 

CHAPTER XXV. 

The Story of Bethlehem — A Roman Emperor — Zacharias in the Temple — An Angel 
Brings a Message — Birth of John Foretold — An Angel Appears to Mary — Elisa- 
beth Visits her Cousin — The Child Named John — Joseph and Mary at Bethlehem — . 
Birth of the Child Jesus — The Angels and Shepherds — Scene in the Temple — 
Happy Old Simeon — Good News for the World — The Anthem of Peace. 




NE night at Bethlehem a child 
was born, and because there 
was no other place for him he 
was laid in a manger. The 
story of this child is the most 
wonderful ever written. For 
many centuries he had been 
promised, and it was foretold that he would 
be different from any other person that ever 
lived. A great many of the people who lived 
in Palestine were expecting him, and many 
persons in other countries were also looking 
for the coming of one who would bring some 
great blessing to the world. God had said 
that when he came he would be a Jew. 
That means, one of Abraham's family. The 
Jews were very proud about that. They 
often talked about the coming of this re- 
markable person, and when they spoke of 
him they called him the Messiah. 

The Jews were very unhappy just now. 
The soldiers belonging to the great city of 
Rome had been fighting with them, and the 
Jews had been made servants of the great 
Roman king. He was called the Emperor 
or Augustus Caesar. Augustus Caesar gave 
the Jews another king called Herod. They 
did not like Herod at all, for he was wicked 
and cruel. He actually killed some ot his 



own sons, for fear they would want to be king 
instead of him. Herod killed his wife, and 
her father and mother and brother, and he 
killed his own uncle. 

They "Wanted a Better King. 

The Jews longed to get rid of Herod, and 
many of them thought, It will be all right 
when the Messiah comes. The Messiah will 
fight against the Romans ; he will drive them 
away from our land ; and then he will be our 
king instead of that wicked Herod. 

Palestine is a very hilly country, and in 
Judaea, the southern part of the country, the 
hills are very high and rugged. In a town 
amongst those hills, just at the time when 
people were expecting the Messiah to come 
quickly, there lived a priest whose name 
was Zacharias, with his wife, whose name 
was Elisabeth. Zacharias and Elisabeth 
were so good that nobody could find fault 
with anything they did. They tried to 
please God in everything. 

But one thing often made them sad. 
They had never had any children. Often 
and often they had asked God to give them 
a little boy. But no little son had ever been 
sent to that home amongst the hills. 

One day, most likely in the beginning of 

339 




JESUS HEALING THE SICK. 



THE STORY OF BETHLEHEM. 



341 



in the Holy Place. Presently the golden 
gates were opened, and Zacharias came out 



had happened, but he could not speak at alL 
Then the lamb which had been killed as a 




THE ANGEL APPEARING TO MARY. 



to the top of the steps ; he kept on moving 
his hands about, and trying to explain what 



sacrifice was burned, and a psalm was sung, 
and the silver trumpets were blown, and a 



342 



THE STORY OF BETHLEHEM. 



priest blessed the people, and the people 
went home ; and Zacharias went back again 
to his home amongst the hills of Judaea, and 
told his wife Elisabeth what had happened. 
Though he could not speak, yet he could 
write down anything he wanted to say. 

The Angel's Visit to Mary. 

Elisabeth, who lived amongst the hills of 
Judaea, had a cousin who lived in a little 
town called Nazareth, among the hills of 
Galilee. The name of Elisabeth's cousin 
was Mary. Mary was going to be married 
to a carpenter called Joseph, who lived, like 
herself, in the town of Nazareth. But she 
was not married yet. She was still living at 
home. 

One day God sent an angel to Mary with 
a message. Mary was in-doors when the 
angel came to her and he said, The Lord is 
with thee. 

Mary was very much surprised when she 
saw and heard the angel, arid she was a 
little frightened too. But the ange 1 :old her 
not to be frightened. He had some glad 
news for her. The Son of God, the Mes- 
siah, was coming into the world very soon, 
and he was to come to earth in human 
form as Mary's little child. And the angel 
said that when he was born, Mary must call 
him Jesus. The angel told Mary too the 
good news about her cousin Elisabeth, that 
God was going also to send her a son. 

Elisabeth lived more than a hundred miles 
away from Nazareth, but Mary longed so 
much to talk about all these wonderful 
things with her that she at once got ready 
for a long journey, and went off into the 
hill-country of Judaea to see her cousin. 
Oh, what a happy meeting that was ! 

God had told Elisabeth's secret to Mary, 
and now when Mary got to the town where 
her cousin lived, and went into her house. 



and said, Peace be upon you (that is what 
people always say in the East), God told 
Mary's secret to Elisabeth. And Elisabeth 
was filled with joy, and she called Mary the 
Mother of my Lord, and blessed her And 
Mary's heart and lips said, My soul doth 
magnify the Lord, and my spirit hath re- 
joiced in God my Saviour. These words 
are very often sung in church. 

We do not know any more about Mary's 
visit to Elisabeth, excepting that she stayed 
at her cousin's house for about three 
months, and that then she went back to her 
home in Nazareth. 

And now the time had come when God 
had promised that he would send Elisabeth 
a son. And when the baby was born, her 
relatives and her friends were delighted, and 
they came to see her, and to thank God with 
her for his great kindness. 

He Is Named John. 

The little Jew babies have a name given 
to them when they are eight days old. This 
baby's father, Zacharias, was dumb, you 
remember; he could not speak, but his 
friends said that his little child ought to be 
called Zacharias, like him. When Elisabeth 
heard that, she said, Not so, but he shall be 
called John. And they said to her, There 
are none of thy relatives called by that 
name ; and they made signs to Zacharias to 
know what name he would choose (for 
Zacharias was deaf as well as dumb, and he 
could not hear what they were talking 
about). 

Then Zacharias asked for a tablet — a 
piece of wood covered over with wax, and 
he wrote on the wax with a pointed iron 
pencil. This is what he wrote, His name is 
John. The friends were surprised that 
Zacharias too had chosen that name. They 
did not know that God had told him to 



THE STORY OF BETHLEHEM. 



343 



choose it And how much more surprised 
they must have been when the dumb man 
opened his mouth and began to speak ! 

Yes, Zacharias could speak now, and the 
very first thing he did was to thank and 
praise God for keeping his promise about 
sending the Messiah. And then, turning to 



when a boy ; but we know that he grew and 
grew until he became a brave, strong man. 

One night, very soon after Mary got back 
from her cousin Elisabeth's house, the angel 
of the Lord spoke to Joseph in a dream. 
The angel told Joseph to marry Mary, and 
he told him Mary's beautiful secret about the 




ZACHARIAS WRITING A NAME FOR THE CHILD. 



his new-born son, he said, And thou, child, 
shalt go before the face of the Lord to pre- 
pare his ways. That was just what the 
angel had told Zacharias when he was in 
the Holy Place. Zacharias did not believe 
God's message then, but now he believed it 
with all his heart. 

We do not know much more about John 



Son of God coming to earth as her little 
child, and he said to Joseph, Thou shalt call 
his name Jesus, for he shall save his people 
from their sins. When Joseph woke up, his 
first thought was to do what the angel had 
told him. At once he took Mary to his own 
home as his wife. 

About this time Caesar Augustus sent 



344 



THE STORY OF BETHLEHEM. 



word to Herod that he was to take a census 
of the Jews. A census is taken in this way : 
Everybody's name is written down and his 
age, and many other things about him. And 
then when the list, or census, is finished we 
know how many persons there are in the 
country. Every one in Palestine excepting 
old people and little children had to pay 
money eveiy year to Caesar Augustus, and 
some of ihe Jews were obliged to be his 
soldiers ; and every twenty years Augustus 
had a census taken, so that he might know 
exactly how much money the Jews ought to 
pay him, and how many Jew soldiers he 
ought to have. 

There was a curious plan in Palestine at 
census time. People had to go to the towns 
where their fathers' fathers lived a long time 
ago, and had to have their names put down 
there, instead of having them p^c down in 
their own homes. 

No Room at the Inn. 

Notv, both Joseph and Mary belonged to 
the family of the great King David, who was 
born in Bethlehem. So Mary had to 
prepare once more for a long journey, and 
had to go with her husband to Bethlehem. 
Bethlehem is six miles from Jerusalem. It 
is on the top of a hill, and people have to 
climb up a difficult, slippery road to get 
into the town. But Mary could not rest 
even yet after her long journey ; for the inn 
where Joseph meant to stay was quite full. 

The inns in Palestine have four walls, with 
a door in the front, and with a great empty 
space for camels and horses inside. In the 
very middle of that empty space there is a 
fountain ; and all around the walls, just a 
little bit higher than the part where the 
animals are, there are a number of places 
like empty stone arbors. These empty 
places are called leewans, and they are quite 



open in front, so that everybody can see 
what everybody else is doing. 

The people of the East carry their own 
beds, something like eider-down quilts, and 
their own cooking pots and pans with thern 
when they are on a journey, and they cook, 
and eat, and sleep in these leewans at night. 
When they go away, they do not have to pay 
anything. Yet Mary and Joseph, after all 
their long journey from Nazareth, could not 
find even an empty leewan to lie down in. 
What were they to do ? 

Near that inn there was another place, in 
which asses and camels were kept. It must 
have been a cave, a great hole in the side of 
the hill. And because there was no room 
for them in the inn, Mary and Joseph had to 
go into that stable to sleep. And in chat 
stable Jesus was born. And Mary wrapped 
him in swaddling clothes, and laid him in the 
manger in the place where the animals food 
was kept. 

Swaddling clothes are cloths which are 
wrapped round and round the babies in the 
East. Their arms, and legs, and bodies are 
wrapped up tightly in these cloths, and their 
heads are fastened up with a little shawl. 
They look almost like mummies, as only the 
face can be seen. 

Killed a Lion and Bear. 

The great King David, who had ruled 
over the land a thousand years before this 
time, had been at first only a poor shepherd 
boy. He lived in the city of Bethlehem, to 
which Joseph and Mary had now come, and 
took care of his father's sheep in the fields 
beyond. 

One day, when he was out with the flock, 
a lion came rushing out of the forest near 
by, and seized one of the lambs. He would 
soon have devoured it, but David ran after 
him, and though he had no weapon but his 



THE STORY OF BETHLEHEM. 



341 



shepherd's staff, he killed the lion, and deliv- 
ered the lamb out of his power. Another 
day, a bear came forth and attacked the 
flock in like manner, and him also David 
view with his shepherd's staff. 

That had happened a thousand years 
before, but still the shepherds of Bethlehem 
were obliged to watch their flocks by day 
Mid by night, to guard them from wild beasts. 

On the night when the little child was 
born in the stable, the shepherds went as 
usual to their work in the fields, little think- 
ing of the wonderful things they were tr> 
see and hear before the morning dawned. 
^Suddenly, as they were watching their flocks, 
they saw a great light above the brightness 
of the stars, and in the midst of the light an 
angel. They were filled with fear. But the 
angel said to them, Fear not : for behold, I 
bring you good tidings of great joy, which 
shall be to all people. For unto you is 
born this day, in the city of David, a Saviour, 
which is Christ the Lord. 

Visit from the Shepherds. 

Then the angel went on to tell them how 
they should know the Saviour of the world 
from all other children, and gave them a 
sign by which to discover him. This, he 
said, shall be a sign unto you ; ye shall find 
the babe wrapped in swaddling clothes, 
lying in a manger. 

When the angel had finished speaking, 
the whole sky became covered with shining 
angels, and a multitude of the heavenly host 
sang praise to God, saying, Glory to God in 
the highest, and on earth peace, good will 
toward men. 

After this the vision disappeared, the 
sound of voices ceased, the light faded from 
the sky, and the shepherds were left alone as 
before. When they had recovered from the 
awe and astonishment that had seized them 



they said one to another, Let us now go 
even unto Bethlehem, and see this thing 
which is come to pass, which the Lord hath 
made known unto us. 

They set out at once, and came with haste 
to Bethlehem ; and there, when they had 
reached the stable, they found Mary and 
Joseph, and the babe lying in a manger. 
Then they remembered the sign which the 
angel had given them, and knew that this 
was the child of whom he had spoken, and 
they hastened to tell their friends and neigh- 
bors all that they had heard from the angei 
concerning him. 

They Go Back Praising God. 

All were astonished at those things that 
were told them by the shepherds, and the 
shepherds themselves returned to their 
flocks, glorifying and praising God for all 
the wonders that they had heard and seen. 

Eight days afterwards, the child was cir- 
cumcised according to the Jewish custom, 
and he received the name that had been 
given to him by the angel before his birth — 
the name of Jesus. 

The Jewish law commanded that the first- 
born son of every family should be solemnly 
presented to the Lord as soon as he was six 
weeks old ; and when the child Jesus had 
reached this age, he was taken to Jerusalem 
by Joseph and Mary, that this ceremony 
might be performed in the temple, according 
to the usual custom. 

Jerusalem was the chief city of the land oi 
Israel. It had been taken long ago by King 
David, who built a fort round it to defend it 
from enemies, and made a palace for himseli 
to live in. He wished also to build a temple 
to the Lord, and gathered together great 
stores of gold and silver, brass and iron, 
hewn stones and cedar-wood, wherewith to 
make it beautiful. 



a4G 



THE STORY OF BETHLEHEM. 



He was not able, however, to do as he 
desired with regard to the building, but he 
charged his son Solomon to carry out his 
purpose, and Solomon built a temple which 
was the wonder of all lands for splendor and 
magnificence. This temple had been destroyed 
by Nebuchadnezzar, King of Assyria, who 
had conquered Jerusalem and carried away 
the Jews into captivity, but they had long 
since returned from that captivity, which only 
lasted for seventy years, and now another 
temple stood in the place of the first. 

The Child Brought to the Temple. 

The new temple had been begun by King 
Herod about nineteen years before this time, 
and was still not quite finished. It had a 
golden dome or rounded roof, which glistened 
in the sunshine, and it was approached by 
avenues of beautiful marble pillars. Inside, 
it was divided into two parts, which were 
surrounded by many outer courts. The 
first of these was called the Holy Place, and 
here the sacrifices were offered up to God, 
when they had been slain by the priests upon 
a huge altar of brass. Beyond this was the 
Holy of Holies, which was hidden by a 
curtain drawn before it, and never entered 
except once a year by the High Priest alone. 

To this beautiful temple Joseph and Mary 
brought the child jesus, to present him to 
the Lord. It was usual, at the same time, 
to present a lamb of a year old to be sacri- 
ficed on the great altar ; but those who could 
not afford so costly an offering, might bring 
instead a pair of turtle doves, or two young 
pigeons. As Joseph and Mary were poor 
people, they offered the humbler gift of a pair 
of birds, and when these had been laid upon 
the altar, and had yielded up their life, the 
priest took the child into his arms, and 
solemnly blessed him. 

Now there lived at this time in Jerusalem 



a certain man named Sime w ., who was 
just and devout, and who was waiting for 
the consolation of Israel. All the chil- 
dren of Israel who really cared for their 
country were grieved because their land was 
under the yoke of the Romans, and were 
looking and waiting for a deliverer who 
should save them from their enemies. Long 
ago, the prophets had spoken of a Messiah 
who should come in the time of trouble to 
comfort his people, to put an end to all evil, 
and to reign in power and righteousness, 
extending his kingdom over the whole world. 
Simeon was a very old man. He had 
lived a long life in obedience to the command- 
ments of God, and the Holy Spirit of God 
rested upon him and directed all his actions. 
It had been revealed to him that he should 
not taste of death until he had seen the Lord's 
Christ, and day by day he was looking for 
the Messiah to come. 

A Happy Old Man. 

On the day when Jesus was presented to 
the Lord, the Spirit of God moved Simeon 
to enter the temple just at the moment when 
the priest had taken the child into his arms 
to bless him, and as soon as he saw the 
child, Simeon knew that this was he for 
whose coming he had been waiting so long. 
He took him up in his arms, and praised 
God, saying, Lord, now lettest thou thy 
servant depart in peace, according to thy 
word : for mine eyes have seen thy salvation, 
which thou hast prepared before the face of 
all people ; a light to lighten the Gentiles 
and the glory of thy people Israel. 

Joseph and Mary were filled with wonde* 
at those things that Simeon had spoken con- 
cerning the child, and Simeon blessed them 
both, and told them again that this child 
would be the Saviour of his people. 

Just then there entered into the temple an 



THE STORY OF BETHLEHEM. 



347 



aged prophetess called Anna. She was of a 
great age, having been a widow for eighty- 
four years, and she was continually in the 
temple, serving God with fastings and prayers 
night and day. When she heard the words 
of Simeon, she also gave thanks to the Lord, 
and to all those in Jerusalem who were ' appearance in the sky 



name of its own. In those days, people 
believed that by such studies they could 
foretell great events that were going to hap- 
pen ; and especially when a great king or 
hero was about to be born, they thought 
it was sure to be signified by some unusual 




SIMEON TAKING THE 

looking for the Messiah she told the good 
news that the Saviour had come. 

In a country east of the land of Israel, 
there lived some wise men, who spent much 
time in studying the stars. Every night they 
observed the heavens ; and they knew all the 
stars one from another, and gave to each a 



CHILD IN HIS ARMS. 

The wise men had watch ^owers from 
which to observe the movements of the stars, 
and one night, when as usual they were 
looking attentively at the heavens, they 
suddenly perceived the appearance of a star 
that they had never seen before. It grew 
brighter and brighter, and soon there could 



348 



THE STORY OF BETHLEHEM. 



be no doubt that it was indeed a new star. 
They were very much astonished, and said 
one to another that some wonderful event 
must be going to take place. 

Then one of the wise men remembered 
what he had once read in an old book, and 
he said, Long ago it was foretold by a 
prophet of our race that a star should come 
Out of Israel, and a king arise who should 
smite down all the enemies of his people. 
This star must be sent to tell us that the king 
of whom that prophet spoke has now been 
born in the land of the Jews. 

Herod Greatly Troubled. 

One of the others answered, This is ..u 
doubt the meaning of the star. Let us go, 
then, and pay our homage to the new-born 
king, and offer him presents. 

To this they all agreed, and immediately 
they began to prepare for the journey. The 
servants made ready their camels, their 
mules, and their asses, and they took with 
them rich presents, gold, and sweet-smelling 
spices, and herbs that cure disease. As they 
•travelled across the desert at night, they could 
see the star shining high above their heads. 
On it went, in front of them, and following 
the path it seemed to point out, they came at 
last to Jerusalem, the chief city of the land of 
Israel. 

When they reached Jerusalem, they went 
at once to the palace cf the king, whose name 
was Herod, and said to him, Where is he 
that is born King of the Jews ? For we have 
seen his star in the East, and are come to 
worship him. 

Now Herod was a wicked king. He had 
been set on the throne by the Romans, and 
as long as he had power and riches, it was 
nothing to him that his country was under 
the yoke of a foreign people. He was not 
one of those who were looking; for the 



Redeemer of Israel, and he had heard 
nothing of the birth of Jesus, or of what had 
been said about him by Simeon and Anna 
The words of the wise men troubled him, for 
was not he himself the king ? He did not 
want to hear of any other king. 

Nevertheless he concealed his fear and 
anger, and sent for all the most learned men 
in Jerusalem, that they might search through 
the old books to see what had been said 
about the birthplace of the Messiah. They 
found that he was to be born in Bethlehem, 
for the prophet Micah had said, And thou 
Bethlehem, though thou art but a small city, 
yet out of thee shall he come forth that is to 
be Ruler in Israel. 

Then Herod told the wise men that they 
had better go to Bethlehem to seek for the 
newly-born King, and he said to them, When 
ye have found him, bring me word again, 
that I may come and worship him also. He 
did not really mean to worship him ; his 
mind was full of wicked thoughts, but for his 
own purposes he wished to find out where 
the child was. 

Found in a Strange Place. 

The wise men journeyed on to Bethlehem 
with their servants and their treasures, and 
the star still went before them. When they 
reached the city, they again inquired for the 
child that had been born of the kingly family 
of David, and were directed to the house 
where Joseph and Mary were now living. 
At last they had reached the end of their 
long journey, and now they were told that 
the King whom they had travelled so far to 
see was to be found, not in a palace, but in 
the house of a poor carpenter. 

But they were not offended or turned 
aside on this account. They made their 
way to the house that had been pointed out 
to them, and when they had come to it, they 




THE WISE MEN PRESENTING THEIR GIFTS. 




THE FLIGHT INTO EGYPT. 



THE STORY OF BETHLEHEM. 



349 



looked up and saw the star, which seemed to 
be shining right over it, and they rejoiced 
with exceeding great joy. Then they entered 
in, and found the young child and Mary his 
mother, and they fell down and worshipped 
him. And when they had opened their 



in gorgeous robes, and with crowns on their 
heads, kneeling before the Infant Saviour, and 
offering him their presents. 

When thev had made an end of offering 
their worship and their treasures, the wise 
men returned to their home in the far East 




WISE MEN OF THE EAST PRESENTING THEIR GIFTS. 



Treasures, they presented unto him their gifts, 
gold, and frankincense, and myrrh. 

Many beautiful pictures have been painted 
to represent this scene, and in them the wise 
men, or the Magi as they are sometimes 
called, usually appear as three kings, clothed 



They did not go back to Jerusalem, but 
departed unto their own country another 
way, for they were warned of God in a dream 
that they should not return to tell Herod 
where to find the child Jesus. 

Herod was thus kept in ignorance far 



350 



THE STORY OF BETHLEHEM. 



a time, but when he found that the wise men 
had failed to come back and tell him that 
which he desired to know, he became very 
angry, and thoughts more wicked than ever 
took possession of his mind. He was 
determined to kill the newly-born King of 
the Jews, for he feared that otherwise, when 
the child grew up, he would take away the 



them to kill every little boy of two years old 
and under, both in Bethlehem itself and in 
all the country round about. 

All over Bethlehem there was loud weep- 
ing and lamentation, for the soldiers of 
Herod entered every house, and wherever 
they fou.id a little boy of two years old or 
less, they pierced it with their spears, and 




KILLING THE MALE CHILDREN UNDER TWO YEARS OLD. 



kingly power from him ; and having made up 
his mind to this wicked deed, he would not let 
himself be baffled because he did not know 
which child it was whose life he desired to 
take. 

He thought that if he killed all the 
children of Bethlehem, the child Jesus could 
not escape from perishing with the rest, and 
so he sent his soldiers to the town, and told 



killed it before its mother's eyes. In vain 
the mothers cried for mercy ; the commands 
of the wicked king were obeyed literally, and 
they were left to mourn as those who could 
not be comforted. 

But Joseph and Mary were not among the 
sorrowing parents ; Jesus was not one of the 
children who were slain. All this massacre 
of the innocent children had failed to secure 



THE STORY OF BETHLEHEM. 



351 



for Herod the end that he desired, for the 
one child of whom he was afraid was already 
far away in a place of safety. 

Very soon after the wise men had left 
Bethlehem Joseph had seen a vision one 
night in his sleep. The angel of the Lord 
had appeared to him in a dream and said, 
Arise, and take the young child and his 
mother, and flee into Egypt, r.nd be thou 
there until I bring thee word, for Herod will 
geek the young child to destroy him. 

Immediately Joseph rose up, while it was 
still night, and saddled an ass, and when he 
had set the young child and his mother upon 
it, he led it quickly away from the town. 
Before the soldiers of Herod reached Bethle- 
hem, he was already far away, and he led the 
ass many weary miles across the desert till 
he came to the land of Egypt. 

They Return to Nazareth. 

There he tarried until he again had a 
dream. As before, the angel of the Lord 
appeared to him by night and said, Arise, 
and take the young child and his mother, 
and go into the land of Israel, for they are 
dead which sought the young child's life. 

Again Joseph arose and saddled the ass, 
and led Mary and the child back across the 
desert to the land of Israel. At first he 
intended to return to Bethlehem, for now 
that Herod was dead, he thought there 
would be no danger in going there ; but 
when he heard that Archelaus, the son of 
Herod, who was nearly as wicked and cruel 
as his father, was ruling over that part of the 
country, he was afraid to go thither. He 
changed his purpose, therefore, and turned 
aside into the province of Galilee, to the town 
of Nazareth, where he and Mary had lived 
before the birth of Jesus. 

For many years Joseph and Mary lived 
a peaceful, happy life at Nazareth. The 



town was built on the side of a hill, and 
looked down upon waving fields of corn, 
and meadows full of beautiful flowers. In 
the spring-time every house was like a 
bower, for the vines crept all over the walls* 
and covered them with garlands of green 
leaves. 

Joseph and Mary had returned to Naza- 
reth richer than when they left it, for they 
had brought with them the child who had 
been born in the stable at Bethlehem, and 
who had been worshipped by the wise men 
from the East, and declared by Simeon to 
be the Redeemer of Israel. 

How Children "Were Taught. 

Their house was only a poor working 
man's cottage, but it was a happy home, for 
love was there. The child who lived in 
that poor house was a pattern for all chil- 
dren, rich and poor. No unkind thoughts 
were in his heart, no untruthful words ever 
came from his lips ; in all things he was 
obedient to his parents, and kind and gentle 
to all around him. 

When he was old enough, Jesus went to 
school with the other children of the town, 
and there he learnt to read and write, and 
was taught the history of his country. 

In those days children were not taught 
in the same way as now. Printed books 
were not yet in use, and each roll of manu- 
script had to be copied out separately, so 
that such books were very precious, and 
there was only one for the whole school. 
This was held up by the master in front of 
the children, who sat on the floor in a half- 
circle round him, and repeated the words 
after him, as he pointed to them. When itj 
was time for the writing lesson, they sprinkled 
the floor with smooth sand, and traced the 
letters upon it, either with their forefinger or 
with a pointed stick. 



352 



THE STORY OF BETHLEHEM. 



Jesus was also taught the history- of the 
Children of Israel. He learnt how his 
countrymen had once been slaves in the land 
of Egypt, and how God had delivered them 
from their enemies, and led them through 
the wilderness to the land of Canaan, which 
had been their home ever since. He learnt, 
too, about all the great men who had fought 
for their country, and especially about his 
own forefather, King David, who had con- 
quered the city of Jerusalem, and his son, 
King Solomon, who had built the temple 
there. 

Great Feast at Jerusalem. 

He was taught, moreover, to study the 
book of the Law of the Lord, as well as the 
Psalms that had been written by King David 
and other poets, and the books of the pro- 
phets, all of whom spoke of a Messiah who 
should come in the latter days to redeem 
his people. 

Thus the days and months passed hap- 
pily by, until Jesus was twelve years old. 
At school, as at home, he was always teach- 
able and kind and obedient, and loved by 
all who knew him. 

It was the custom amongst the Jews for 
all the grown-up people to make a journey 
every year to Jerusalem to worship in the 
temple of the Lord, and to hold a solemn 
feast in remembrance of the time when their 
forefathers had been delivered from the land 
of Egypt. 

Joseph and Mary went every year to 
Jerusalem for this purpose, and when Jesus 
was twelve years old, they took him with 
them for the first time. It was a beautiful 
spring morning when they set out from 
'Nazareth, with a large number of their 
friends and neighbors. The women rode on 
mules or asses, while the men and boys 
went on foot. The distance was about eighty 



miles, and the journey lasted several days 
Each night they made a little encampment 
beside a well of water, and there rested until 
the morning sun enabled them to continue 
their way. Then they again started forth, 
and as they went, they joined in singing 
psalms of praise to God. 

The mind of Jesus was full of happy 
and solemn thoughts as he walked along the 
pleasant country roads, and noticed the 
bright green of the young shoots, and the 
fruit trees full of blossom, and the flowers 
springing up along his path. He thought of 
the deliverance from Egypt, and thanked 
God for having brought his fathers to such a 
goodly land. He thought also of all that 
he had learnt about Jerusalem, and about 
David and Solomon and the other great 
men who had lived there, and looked forward 
eagerly to see it all with his own eyes. 

His Parents Lose Him. 

At last they reached a hill from the top 
of which they could catch the first sight 01 
Jerusalem, and a wonderful sight it was. 
Jerusalem at that time was a magnificent city, 
with towers and pinnacles of white marble, 
which gleamed from among the trees, while 
high above all shone the great golden roof of 
the temple. 

The city was crowded with strangers who 
had come to take part in the feast, and it 
was very difficult to find any shelter. Joseph 
and Mary and their friends from Nazareth 
were therefore obliged to encamp outside the 
city, as they had done on the journey, anr* 
they made for themselves temporary tents 
with willow-stems twisted together. They 
remained at Jerusalem for eight days until 
the feast was ended, and then all departed 
together to their own home. 

But before they had gone very far, Joseph 
and Mary discovered that the child Jesus was 



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JESUS WORKTNG AT THE TRADE OF CARPENTER. 



23 



353 



354 



THE STORY OF BETHLEHEM. 



not with them, and they were filled with 
alarm. They went round to all their friends 
and kinsmen to inquire concerning him, but 
could hear no tidings, and at last they turned 
back to Jerusalem, to seek him there. It was 
not until the third day that they found him 
in the temple, sitting among the teachers of 
the Law, both listening to their works and 
asking questions when he did not understand 
their meaning. All were astonished that so 
young a boy should already know so much. 
Mary was proud that her son should have 
gained the approval of the teachers of the 
Law, but she could not refrain from rebuking 
him for having given her so much trouble. 
She said to him, Son, why hast thou dealt 
with us thus? Behold, thy father and I have 
sought thee sorrowing. But he said to her, 
How was it that ye sought me? Did ye not 
know that I must be about my Father's 
business? 

Neither Mary nor Joseph knew what he 
meant by these words. They did not under- 



stand his delight in the Law of the Lord, nor 
his eagerness to make the most of every- 
opportunity of learning, in order that some 
day he might be able to teach, but they knew 
that he would not willingly pain or distress 
them. They took him back with them to 
Nazareth, and, as before, Jesus was obedient 
to them in all things. 

Year by year as the boy grew older, he 
became more loving and more lovable. As 
he increased in stature, so he increased in 
wisdom, and in favor with God and men. 
When he was old enough, he chose, the same 
trade as Joseph, and earned his living by 
working in the carpenter's shop. Once every 
year he want up to Jerusalem to keep the 
feast, but he always returned to his quiet 
home at Nazareth. There he lived until he 
was thirty years old, doing every day his 
daily duty, and preparing himself by thought 
and prayer for the great work that lay before 
him. He had shown in his youth what kin^ 
of a man he would be when he grew up. 



ilClSS 



Pit 
3» 





THF. SURE AND STEADFAST ANCHOR. 



355 




BEAUTIFUL GARMENTS. 



356 



CHAPTER XXVI. 



Story of John the Baptist — Jesus on the Banks of the Jordan — The Temptatiok in 
the Wilderness — The Fishermen Become Disciples — The Miracle in Cana of 
Galilee — Wine from Water — Jesus in Jerusalem — Buyers and Sellers Driven 
from the Temple — Words of Jesus not Understood — The Man who Came by Night 
— Discourse to Nicodemus. 




^OR many more years, eighteen 
in all, till he grew up to be a 
man, Jesus remained in Naza- 
reth. He was thirty years old 
now; but he was living quietly 
on in the old home. He had 
not yet begun to preach, or to 
do any miracle ; he was doing his Father's 
will in the humble home in which he had 
been brought up. 

People had become very wicked in those 
days. Every kind of iniquity, and wrong, 
and cruelty was done in the land ; and those 
people who still loved God, and grieved for 
all the sin that was going on around them, 
were looking and longing for a Saviour to 
come, who should take away all the evil, and 
make the nation better. 

The Saviour had indeed come ; but they 
did not know it. And if they had been told 
that the carpenter of Nazareth was the Mes- 
siah, promised in the Scriptures, the Son of 
God, they would not have believed it. Now, 
God wanted to prepare the people's hearts to 
believe in his dear Son, and to receive him as 
their Saviour. So he sent a messenger to 
them. 

This messenger was John the Baptist. He 
was a great prophet, and a great preacher ; 
and God's Holy Spirit was in him from the 
day he was born. He was not dressed like 
other people ; he wore a mantle of camel's 



hair, and had a leather girdle or belt round 
his waist. 

He did not care what food he ate ; he 
thought so much of the message God had 
given him, that he did not care for his body ; 
so he ate the common food that only the 
beggars of that country eat — this was locusts 
(a kind of large grasshoppers) and wild 
honey ; and he drank the water of the river. 

Crowds of people went to hear this won- 
derful preacher, who was so unlike other 
men. And John spoke to them about their 
many sins, and told them all to repent. 

By the River Jordan. 

As John the Baptist spoke to the people 
of their wicked ways, and of God's anger, 
~~~3.iiy of them began to see how wrong they 
had been ; and they confessed their sins, and 
were really sorry for all their wickedness. 

Then John baptized them. He took them 
down to the river and baptized them, as a 
sign that they were willing to give up their 
sins, and that God was willing to pardon 
them, and to wash away their sins. 

After that, John spoke to them about the 
Messiah. He told them that the Lord who 
was coming was very great and very holy— 
so holy that even John himself was not 
worthy to stoop down and untie his shoe — • 
and that he would baptize people with the 
Holy Spirit, thus cleansing their hearts. 

357 



boS 



WHAT FOLLOWED THE BAPTISM. 



But though John spoke to the people 
about the Saviour, and told them that he 
was near, he did not himself know that 
Jesus was the Saviour. So God said to 
him, When you see the Holy Spirit coming 
down from heaven, and resting upon any one, 
you will know that that one is the Son of 
God. 

Well, while John was teaching, preaching, 
and baptizing at the river Jordan, Jesus him- 
self came to be baptized. 

John was distressed that Jesus, who he 
felt was so much better than himself, should 
come like a sinner to be baptized. So he 
said, I have need to be baptized by you ; 
why then do you come to me ? 

Jesus answered, Suffer it to be so now ; 
for it is right for us to do all that is com- 
manded. When he said this, he went down 
to the river, and John baptized him. 

The Temptation. 

As soon as this was done, Jesus went up 
out of the water again, praying ; and at that 
-moment a wonderful thing happened. The 
heavens were opened, and the Spirit of God 
came down like a dove from heaven, and 
rested upon Jesus. And a voice was heard, 
which said, Thou art my beloved Son, in 
thee I am well pleased. 

John the Baptist saw the Holy Spirit, and 
he heard the voice ; and so then he knew 
that Jesus was indeed the Son of God. 

Directly after Jesus had been baptized, the 
Holy Spirit led him into the wilderness. 
There were no houses there, nor pretty 
fields, nor gardens ; and there were no people 
there. For forty days and forty nights, 
Jesus was in that dreadful wilderness ; and 
all that long time he had nothing to eat. 

He was not quite aJone there. Some one 
else was in the wilderness — watching him, 
fearing him, and hating him. It was Satan. 



Satan knew quite well that Jesus was the 
Son of God ; and he hated him because he 
was good, and pure, and holy. But most 
of all he hated him because he knew that 
Jesus had come into the world to be the 
Saviour of sinners. So Satan thought that 
he would try and tempt Jesus to do wrong. 
For if Jesus had sinned only once, he could 
not have been our Saviour. 

When the forty days were over, Jesus 
was very hungry indeed. Satan knew that 
he was hungry ; so now he came and spoke 
to Jesus. He said, If you are God's Son, 
make these stones into bread. He wanted 
to tempt Jesus to doubt his Father's love, 
and not to wait his Father's time to feed 
him. 

Jesus only replied to Satan out of the 
Scriptures ; and this is what he said, It is 
written, Man shall not live by bread alone, 
but by the word of God. This means, that 
bread cannot keep us alive if God wills us 
to die ; and that God can keep us alive with- 
out bread, if he wills us to live. 

The Cunning Tempter. 

How different Jesus was to Adam and 
Eve ! They were in a beautiful garden, 
where they had everything they wanted ; and 
Satan made them sin by tempting them to 
eat the one thing God had forbidden. They 
were disobedient. Jesus was in a lonely 
wilderness, wanting food, and Satan tempted 
him to eat, to satisfy his hunger ; but he 
would not distrust or disobey his Father. 
He was always obedient. 

Then the devil tried another way to make 
him sin. He took Jesus into the holy city, 
Jerusalem, and set him upon a very high 
part of the temple — so high that it would 
make one dreadfully giddy to look down — 
and he said to him, If you are the Son of 
God, throw yourself down from here. Do 



WHAT FOLLOWED THE BAPTISM. 



359 



not be afraid. You trust your Father, and 
God will take care of you, and send his 
angels to keep you from being hurt. 

Ah, God's promise is to take care of those 
who walk in his ways and obey him. But 
if Jesus had done as Satan told him, he 
would have been doing the devil's will, and 
not God's will. So Jesus answered that 
wicked tempter again out of the Scriptures, 



all these things, and they shall be yours, if 
only you will fall down before me, and 
worship me. 

Jesus was very angry with the devil for 
daring to say such things. Go away, Satan* 
he said to him; for it is written, Thou shalt 
worship the Lord thy God, and him only 
shalt thou serve. 

After this the devil left him. Weak though 

V 




THE TEMPTATION ON THE MOUNTAIN. 



It is written, Thou shalt not tempt the Lord 
thy God. 

Once more the devil tried to make him 
sin. He took Jesus to the top of a very 
high mountain, and showed him all the 
kingdoms of the world, and all the beautiful 
things that are in them — all the thousands 
and thousands of people, all the gold, and 
all the treasures. 

Then he said to Jesus, I will give you 



he was in body, the Son of God was strong 
in spirit, and could not be led into sin. And 
now that the struggle was over, the angels 
of God came to bring him comfort, and 
rejoice with him over the victory. 

When Jesus had thus overcome the 
temptations of the devil, he returned to live 
again amongst men ; and at first he went back 
to the Jordan, where John had meanwhile 
continued to preach, and to baptize the people 



3G0 



WHAT FOLLOWED THE BAPTISM. 



By this time the fame of John had reached 
the ears of the priests and Levites who served 
in the temple at Jerusalem, and they sent 
certain of their number to ask him who he 
was, and why he was thus preaching and 
baptizing. They thought he might be the 
Messiah who had come already, but John 
answered, I am not the Messiah. But there 
standeth one among you whom ye know not. 
He it is, who coming after me is preferred 
before me, whose shoe's latchet I am not 
worthy to unloose. 

What Was Said by John. 

One day, as John the Baptist saw Jesus 
walking along, he said to two men who were 
with him, Look ! There is the Lamb of God. 

When the men heard John say that, at 
once they followed Jesus, walking quietly 
behind him. Jesus knew that they were 
following, and he turned round and asked, 
Are you looking for any one ? They 
answered, Master, where do you live? Jesus 
replied kindly, Come and see. So Jesus took 
them to the house where he was staying, and 
the two men remained with him that day. 
After that, they were almost always with him ; 
for they knew that he was the Son of God. 

One of these men, whose name was 
Andrew, had a brother called Peter, and 
wanted him to follow Christ. So he went 
to find him and to tell him the wonderful 
news. We have found the Messiah, he 
said. And then he took Peter to Jesus. 
From that moment he became a loving 
disciple of Jesus. 

All these disciples — Peter, and John, and 
Andrew, and that other disciple — were fisher- 
men. They were poor men, and had to 
work hard for their daily bread. They were 
obliged to go out in their ships, sometimes 
all day, and often all night, to catch fish. 
They were very fond of their ships ; but, at 



a word from Jesus, they left them to follow 
him. 

Did they think that Jesus could make 
them rich ? It was not for this they wanted 
to be with him. They knew that Jesus was 
very poor, even poorer than themselves. He 
had no home of his own ; but the disciples 
had homes where they might always live. 

Yet they preferred to follow their Master ; 
though by doing so they were often very 
weary and hungry. For sometimes it hap- 
pened that such crowds followed Jesus, that 
they had not time to eat : and sometimes 
they were far from any town or village, and 
had a long way to go to buy bread. But 
sometimes people invited them into their 
own houses, and gave them food. 

The day after Peter had joined the other 
disciples, Jesus was walking further on, to 
go to another place, when he met a man 
whose name was Philip. Come with me, 
Jesus said. Without a question and without 
a doubt, Philip followed him ; for he, too, 
knew that Jesus was the Son of God. 

"Come and See." 

Philip had a friend called Nathanael, and 
he wanted to bring him to Christ. So he 
went to him, and said, We have found Jesus 
of Nazareth, who the Scriptures tell us is 
the Son of God. But Nathanael said, 
Nazareth is a very bad wicked place ; can 
anything good come from there ? Come 
and see, was Philip's answer. 

So they went both together. And as 
Jesus saw Nathanael coming, he said, Here 
is one who is very truthful and honest. 

Nathanael was surprised to hear Jesus say 
this, and he asked in wonder, How is it that 
you know me? 

Jesus answered, Before Philip called you, 
when you were under the fig-tree, I saw you. 
Nathanael did not doubt any longer. He 



WHAT FOLLOWED THE BAPTISM. 



361 



exclaimed, Master, you are the Son of God, 
you are the King of Israel ! 

Jesus said to him, Do you believe just 
because I said I saw you under the fig-tree? 
You shall see much greater wonders than 
these. One day you shall see heaven open, 
and the angels of God ascending and 
descending upon the Son of Man. And so 
Nathanael also became a disciple. 



not return alone. Some men are with him ; 
they are the five disciples of whom you have 
already heard. Mary's heart must have 
been full of joy when she found that at last 
there were people who were beginning to 
believe in Jesus, and to call him the Son of 
God. 

Now you are to read of the first miracle 
that he ever did. A miracle is any won- 




THE WATER TURNED INTO WINE AT CANA OF GALILEE. 



Jesus as we have seen, had left his home in 
Nazareth to be baptized by John in the river 
Jordan. This had been done some weeks 
ago, and he had never been home since. 
But now he was going to return to Nazareth 
once more. 

Two months have passed away, and 
once again he is in the little town where he 
had lived for so many years. But he does 



derful thing that is done that no man can 
do, but only God. 

In a house a few miles away from Naza- 
reth there was a wedding, and the mother 
of Jesus was there. In that country a grand 
feast was always given at the time of a 
marriage, and this feast often lasted several 
days. Jesus was invited, and his disciples, 
to the marriage feast, and they went. 



362 



WHAT FOLLOWED THE BAPTISM. 



The people who gave the feast were poor, 
and they could not afford much wine ; so it 
happened that after a little while it was all 
gone. What were they to do to get more ? 

The mother of Jesus knew that there was 
one sitting at the table who could help 
them, and so she just simply said to her 
blessed Son, They have no wine. But Jesus 
answered her, What have I to do with you 
in this matter ? The proper time is not yet 
come for me to work. 

Jesus always waited his Father's time, and 
not one moment before the right time would 
he do anything. He was as patient in wait- 
ing as he was patient in love and in suffering. 

Mary felt quite sure that he was going to 
help them, so she turned to the servants, and 
said to them, Whatsoever he tells you to do, 
do it at once. 

There were some large stone jars in the 
room, used for holding water. Jesus said 
unto the servants, Fill those water-pots with 
water. And they filled them quite full, up 
to the very top. Then Jesus said, Now 
pour out some in a cup, and take it to the 
ruler of the feast. 

More than Enough for the Guests. 

The servants did as they were told ; and 
A^hen the ruler of the feast had tasted it he 
teund that it was no longer water, but wine 
— the very best wine he had ever tasted. 

But how could that be? Jesus had 
changed into wine all the water that was in 
those large stone jars. So now there was 
enough, and more than enough, for all the 
guests. 

The ruler of the feast could not under- 
stand where this wine, that was so much 
better than what they had been drinking, 
had come from. So he called the master of 
the house, and said to him, Why did you not 
ive us this good wine before ? 



But the master of the house did not know 
how it had come ; he only knew that all he 
had was gone. But the servants knew all 
about it, and now they told the whole story : 
how Jesus had made them fill the great stone 
jars with water, and how he had turned all 
the water into wine. 

The people were very much astonished at 
the wonderful thing their Lord had done ; 
and it made them believe all the more firmly 
that he was the Son of God. And this is 
why Jesus did miracles ; to show his power 
and glory, and to show people that he was 
the Christ. Yet in spite of the wonderful 
things he did, many people would not 
believe in him. 

Jesus at the Passover. 

Very soon after the first miracle, Jesus 
went to Jerusalem to keep the Passover. 
You remember what a very great number of 
people used to flock to the holy city to keep 
this yearly feast. They came from all parts ; 
from places a long way off, and even from 
other countries. 

The city was crowded. Every street 
every house was full ; and hundreds o 
people had to make for themselves little 
tents of mats and branches of trees, to 
shelter them during the night because there 
was no room for them in any house. 

Then, besides all the many people, there 
were hundreds and hundreds of cattle, sheep 
and oxen, driven into the city for sacrifice, 
and doves and pigeons too, were brought in 
great numbers ; for these birds were what 
the poor offered to God in sacrifice — those 
who could not afford to offer a sheep or a 
lamb. 

You may imagine how bright, and busy, 
and noisy it was in the streets of Jerusalem 
at that time ; for it was a time of rejoicing, 
and of thanking God for past mercies. 



WHAT FOLLOWED THE BAPTISM. 



363 



So Jesus went into the temple to join in 
the solemn services there. The temple was 
a most beautiful building, far granaer than 
anything you or I have ever seen. But what 
a sight met his eye ! 

The grand entrance-court of God's house 
was full of cattle, and crowded with men who 



in the inner part of the temple, where the 
services were going on. 

Four hundred years before, it had beef 
prophesied — or foretold — in the Scriptures 
that one day the Lord would suddenly coins 
into his temple, to cleanse and to purify it 
That time had now come. 




THE MONEY-CHANGERS DRIVEN FROM THE TEMPLE. 



were buying and selling them ! Other men, 
with cages full of pigeons and doves, offering 
them for sale! There were other men 
sitting before tables, on which were piled 
up heaps of money ; these people were called 
money-changers. And all the noise of the 
men's voices, of the sheep bleating, and of 
the oxen lowing, could be distinctly heard 



Jesus was very angry at all he saw. He 
could not bear that his Father's house should 
be so dishonored ; and in his holy anger he 
made a scourge, or whip, of small cords to 
chase out all those who were so profaning it. 

First he drove out all the sheep and the 
oxen, and those who were selling them. 
Next he went to where the money-changers 



364 



WHAT FOLLOWED THE BAPTISM. 



were sitting, and he threw down all their 
tables, and upset the money that was piled 
up on each, leaving the men to grope about 
on the floor for all the coin which had been 
scattered, and was rolling about. 

Then he said to those who sold the doves, 
Take these things away ; do not make my 
Father's house a place for buying and selling. 
No one dared resist him. Though they 
hated him for what he had done, yet they 
felt in their hearts that he was right, and 
they were afraid of him. 

When the proud priests and Pharisees 
heard what Jesus had done, they did not 
dare complain ; for they, too, knew quite well 
that they had done wickedly to allow such 
deeds to take place in the holy temple. 

They Call for His Authority. 

Presently, however, when they had begun 
to recover themselves a little, some of the 
Jews came to him to ask by what authority he 
did these things. The old prophets had 
done many wonderful works, Samuel had 
brought down a storm of tnunder and rain, 
Elijah had called fire from heaven to destroy 
his enemies, and they demanded of Jesus, if 
he was indeed the Messiah, that he would 
work some miracle as a sign, that they might 
see it and believe in him. 

But Jesus would not do as they wished. 
Often after this he was pressed by the people 
to give them a sign, but he always made the 
same answer, that they were to look at his 
actions and see if they were the deeds of one 
who had come from God. 

Instead of working any miracle, he now 
said to them, Destroy this temple, and in 
three days I will raise it up. 

The Jews answered, Forty and six years 
was this temple in building, and wilt thou 
raise it up in three days ? 

They did not understand his words, but 



afterwards, when he had risen again {torn the 

dead, after lying in the grave for three days> 
his disciples remembered what he had said, 
and knew that he had been speaking, not of 
the material temple of stone, but of his own 
body. He meant to say that, even if that 
beautiful temple, to which men came from all 
parts of the world, were to be destroyed it 
would not really matter, for that he had 
come to teach that each man might build in 
his own heart a temple for the Holy Spirit 
of God, which could not be destroyed even 
by death itself. 

Whilst Jesus was at Jerusalem, he received 
one night a visit from a Pharisee named 
Nicodemus. 

The Pharisees were the most important 
men amongst the Jews, for they were the 
religious teachers of the people, and they 
passed the greater part of their lives in 
studying the Law of God, and in laying 
down rules by which the more ignorant 
might know how it was to be understood. 

Wanted to Be Seen of Men. 

They gained the esteem of the people by 
making a great show of religion, but all their 
good works were done to be seen of men, 
and not from any true love to God. As was 
the custom in the East, they said their 
prayers standing, and this they did at the 
corners of the streets, so that all the passers- 
by could see them ; and when they gave 
alms also, they took care to do it in such a 
way as to draw the attention of everyone to 
their generous action. 

They were very strict about obedience to 
the exact words of the Law, but they acted 
for the most part in a manner th:.t was 
entirely contrary to the true spirit of religion. 

One of the commandments of the Law 
was that the tenth part of all possessions 
was to be offered to God, and the Pharisees 




CHRIST TALKING TO NICODEMUS. 



365 



'666 



WHAT FOLLOWED THE BAPTISM. 



carried this out with such minuteness that 
they would go into their gardens and dig up 
some little plant, such as mint, in order that 
they might divide it into ten portions and 
offer the tenth to God; but the more import- 
ant matters, such as justice, mercy, and 
faith, they were apt to neglect altogether. 

How They Treated Parents. 

Many of the rules, too, that they laid 
down for the guidance of the people were 
such as could only lead them into error, and 
they often explained the words of the Law 
in a way that was by no means in accordance 
with their true meaning. 

For instance, it was written in the Law, 
Honor thy father and thy mother, and the 
Jews rightly held that no son who truly 
honored his father and mother would allow 
them to starve in their old age ; but the 
Pharisees taught that if the son chose to say 
of his money, It is a gift — that is, if he 
preferred to give it either towards beautifying 
the temple, or for buying animals for sacri- 
fice, or for building a synagogue, or for 
anything else that was considered to be the 
service of God — then he was not to be 
expected to do anything more for his father 
or his mother. 

There were, however, some good and 
sincere men amongst the Pharisees, and one 
of those was the man who had come to visit 
Jesus by night. He had waited till it was 
dark, for he did not wish to be seen ; but he 
had heard about Jesus, and desired to learn 
from him, feeling sure that he was a teacher 
come from God. 

Jesus told him that he had indeed been 
sent by God, and had come to establish the 



| kingdom of God upon earth, and he said 
that no one could enter into that kingdom 
except by beginning a new life. Twice over 
he repeated the solemn words, Verily, verily, 
I say unto thee, except a man be born again 
he cannot enter the kingdom of God. 

Sent to Teach the Truth. 

Then he went on to say that God had sent 
him into the world to teach the truth, and 
that those who loved the truth would believe 
in him and be saved, but that those who 
loved rather to remain in darkness, doing 
evil deeds, would perish. It would be as it 
was with the Israelites in the wilderness, who 
were saved by loo^ng towards the brazen 
serpent. 

That had happenec long ago, when the 
Israelites were journeying through the 
wilderness from Egypt to the land of 
Canaan. They had murmured against the 
Lord, and he punished them by sending 
fiery serpents among them to destroy them. 
Then they cried to the Lord to deliver them, 
and the Lord told Moses, their leader, to 
make a serpent of brass and set it on a pole, 
that all the people might see it. If one of 
the fiery serpents had bitten any man, when 
he looked upon the serpent of brass he 
became healed of the wound. And so there 
was life for a look of faith. 

So shall it be again, said Jesus, For as 
Moses lifted up the serpent in the wilderness, 
even so shall the Son of Man be lifted up, 
that whosoever believeth in him should not 
perish, but have eternal life. For God so 
loved the world that he gave his only 
begotten Son, that whosoever believeth ir 
him should not perish, but have eternal life. 



CHAPTER XXVII. 



The People of Samaria — The Woman at Jacob's Well — The Water of Life — In the 
Synagogue at Nazareth — Hatred of the Jews — Healing the Son of a Nobleman — 
Casting Out a Devil — Wonderful Cures — Jesus Calls Peter and Andrew — Dis- 
courses upon the Law and Providence — A Lesson from Birds and Flowers — House 
Built on the Rock — A Leper Healed — The Widow's Son Raised to Life. 




ESUS returned to the banks of 
the Jordan when the Feast of 
the Passover was ended, and 
there he continued for some 
time with his disciples, calling 
upon the people to repent of 
their sins and prepare for the 
kingdom of heaven. But before long there 
came to him the sad news that John had 
been seized by the soldiers of King Herod, 
and cast into prison. This Herod was not 
so wicked as his father, who had slain the 
little boys of Bethlehem, but he was far 
from being a good king, and when John 
told him that he also needed to repent of 
his sins, he was very angry, and shut him 
up in a gloomy dungeon from which he 
never came out alive. 

The disciples of John went to Jesus and 
told him that their master had been cast 
into prison, and they said that unless he left 
that part of the country the same fate would 
doubtless overtake him also. Jesus yielded 
therefore to their entreaties, and determined 
to go and preach in the cities of Galilee, 
beginning first of all with the town of Naza- 
reth, where he had been brought up. 

Between the province of Judaea, where 

Jesus had been preaching, and the province 

of Galilee, which was at the north of the land 

of Israel, was a district called Samaria. 

The people of Samaria were not of the 



same race as the Israelites. Hundreds of 
years before this time, the country had been 
conquered by the king of Assyria, who made 
the whole land desolate, and took away the 
children of Israel into captivity. Then, be- 
cause there was no one left to dwell in the 
cities of Samaria, he brought some strange 
people to occupy them, who worshipped 
other gods, and when by-and-by the Israel- 
ites returned to their own homes, they found 
"Tese strangers settled in it. 

They Could Not Agree. 

This vexed them very much, and instead 
of making friends with the strangers, they 
regarded them as their deadly enemies. 
They could not get rid of them, but they 
did all they could to vex and annoy them, 
and the Samaritans in their turn did every 
thing in their power to annoy the Jews. 

One of the things that the Samaritans did 
was to build a temple of their own on Mount 
Gerizim, one of the mountains of Samaria, 
instead of going up to worship at the temple 
of Jerusalem, and they often refused to give 
any food or shelter to the men of Galilee 
when they passed through their country. 

In consequence of this, the men of Galilee 
usually went far out of their way in order to 
avoid passing through Samaria, and the 
Jewish teachers taught that it was degrading 
to accept any service or even to buy food 

367 




JESUS AND THE WOMAN OF SAMARIA. 



368 



JESUS RETURNS TO GALILEE. 



369 



from a Samaritan. But Jesus would not 
carry on the quarrel. He loved all men, and 
instead of going out of his way to avoid the 
Samaritans he was glad to pass through their 
country. 

He travelled on foot, as he always did, 
and it happened that one day at about noon 
he reached the town of Sychar, near which 
there was a well of water. The well had 
seats all round it, and was shaded by a roof 
which kept the water cool by protecting it 
from the fierce rays of the eastern sun. 

It was now summer, and Jesus, being 
wearied with his journey, sat resting upon 
the well, while his disciples went into the 
town to buy food. He wished for some of 
the fresh, cool water, but the well was deep, 
and he had nothing to draw with. Presently 
he saw a Samaritan woman coming towards 
him with a pitcher in her hand, and asked 
her to give him to drink. 

She was astonished that he should expect 
any kindness from her, and said, How is it 
that thou, being a Jew, askest drink of me, 
who am a woman of Samaria ? 

■What He Answered. 

Jesus answered, If thou knewest the gift 
of God, and who it is that saith unto thee, 
Give me to drink, thou wouldest have asked 
of him, and he would have given thee living 
water. 

She did not understand his meaning, but 
■she soon perceived that he was a great 
prophet, and then she asked him to answer 
a question that had often perplexed her. 
There had long been a dispute between her 
countrymen and the Jews as to whether God 
could be worshipped in the temple on Mount 
Gerizim, or only in the temple at Jerusalem, 
and she wanted to know what party was 
in the right. She said, Our fathers wor- 
shipped in this mountain, but ye say that in 
24 



Jerusalem is the place where men ought to 
worship. 

Jesus answered her, Woman, believe me, 
the hour cometh when ye shall neither on 
this mountain, nor yet in Jerusalem, worship 
the Father. God is a spirit, and they that 
worship him must worship him in spirit and 
in truth. It was the same thing that he had 
said to the Jews at the feast, only a short 
time before, that the true worship of God 
does not consist in going to this place or to 
that, but in entering into communion with 
the Spirit of God. 

He Tells Who He Is. 

The woman said, I know that the Messiah 
is coming, who is called the Christ. When 
he is come, he will tell us all things. 

Then said Jesus, I that speak unto thee 
am he. 

At these unexpected words, the woman 
put down her pitcher and ran back into the 
city to call her friends and neighbors. 

While the woman was telling her neigh- 
bors to come to Jesus, the disciples tried to 
make their master take some food. Master, 
eat, they said to him. But Jesus was not 
hungry now. 

He had been both hungry, and thirsty, 
and tired before ; but he cared so much for 
the poor woman to whom he had been 
speaking, and he wanted so much to make 
her forsake her sins and love his Father, 
that he forgot all about his food, and he did 
not want any now. So when the disciples 
begged him to eat, he said to them, I have 
meat to eat that you do not know about. 

Has any one brought him any food to 
eat ? The disciples asked each other, wonder- 
ing. Then Jesus explained to them what 
he meant. My meat is to do my Father's 
vvill, and to finish his work. More than his 
food, more than his rest, more than his life, 



370 



JESUS RETURNS TO GALILEE. 



he loved to finish his Father's will at all 
times. 

And now the Samaritans came flocking 
to him out of the city ; and as Jesus sat on 
the well he taught them 

As they listened to him they forgot he 
was a Jew; and, as they heard his gracious 
words, they longed to have him always with 
them, and they begged him to stay with 
them. So Jesus remained two days in the 
city. 

As he preached, a great many people 
believed in him. Some believed because of 
what the woman had told them when she 
said, he has told me all the things that I 
have ever done. 

And many more believed in him because 
of what they heard him say ; and they said 
to the woman, Now we believe, not because 
of what you told us, but because we have 
heard him ourselves, and know that he is 
indeed the Christ, the Saviour of the world. 

After leaving the city of the Samaritans, 
Jesus continued his journey to Nazareth, the 
town where he had been brought up ; and 
when the Sabbath day came round, he went 
into the synagogue, according to his usual 
custom. 

Reading the Sacred Roll. 

Besides the temple at Jerusalem, where 
the Jews met together from time to time to 
worship God, they had in most towns a 
synagogue or meeting-place, where they 
assembled every Sabbath day. 

The sacred books of the Law and the 
Prophets were written on long rolls of parch- 
ment, and any one who chose might come 
forward to read the portion appointed for 
the day, and speak a few words to the people, 
On this Sabbath, Jesus rose up, and taking 
into his hands the roll of the prophet Isaiah, 
he opened it, and read these words : The 



Spirit of the Lord is upon me, because he 
hath annointed me to preach the gospel to 
the poor. He hath sent me to heal the- 
broken-hearted, to preach deliverance to the 
captives, and recovering of sight to the blind, 
to set at liberty them that are bruised, to 
preach the acceptable year of the Lord. 

He wound up the roll again, and sitting 
down in the raised seat reserved for whoever 
had something to say to the people, he be- 
gan to tell them that these words, which 
had been spoken so long ago, were now 
about to be fulfilled. He said that the king- 
dom of heaven was going to be established 
upon earth, and that whoever would follow 
him, might have a place in it. 

All Fixed Their Eyes on Him. 

He told them, too, that this kingdom was 
not one in which the rich and the great and 
the powerful would have all the advantages^ 
but that those who were called to it were 
especially the poor and the despised, the 
weary and the heavy-laden. 

As he spoke, the eyes of all the congrega- 
tion were fastened upon him. They all knew 
him, for till lately he had been living in their 
midst ; and they said one to another, Is not 
this Joseph's son? as they heard with wonder 
the gracious words that proceeded out of his 
mouth. 

But as Jesus went on to tell them more 
about the kingdom, they were not so well 
pleased, for he said that all men might enter 
into it — not only the Jews, but people of 
other nations also, whom the Jews hated and 
despised, calling them all alike by the name 
of Gentiles or strangers. He reminded them, 
moreover, of two stories from the history of 
their own country, which showed that, even 
in the time past, the Gentiles had sometimes 
been more ready to accept the gifts of God 
than the Jews themselves. 



JESUS RETURNS TO GALILEE. 



371 



The first story was about the great prophet 
Elijah. lie lived in the reign of Ahab, a 
wicked king, whose sins were so great that, 
as a punishment, the heaven was dried up 
and no rain fell for three years and six 
months, so that there arose a mighty famine 
in the land. 

Elijah left the land of Israel, and journeyed 
into Phenicia till he came to Zarephath, a 
city of the Gentiles. As he drew near to 
the gate of the city, he saw a poor widow 
woman gathering sticks, and asked her to 
give him something to eat. But even here 
the famine was very severe, and she answered 
him, I have but a handful of meal in a barrel 
and a little oil in a cruse, and now I am 
gathering a few sticks that I may make a 
cake and cook it for me and my son, that 
we may eat it and then die. 

She Shared Her Last Meal. 

But Elijah said, Verily, I say unto thee, 
the barrel of meal shall not waste, neither 
shall the cruse of oil fail, until the day that 
the Lord sendeth rain upon the earth. 

When the poor woman heard these words, 
she received him gladly, and shared with 
him the food of which she had expected to 
make her last meal ; and behold, it was as 
the prophet had said — the barrel of meal 
wasted not, neither did the oil fail, until at 
last the rain poured down again in torrents, 
and the famine was at an end. 

The other story was about Elisha, another 
great prophet. It happened in his time that 
the Israelites were at war with the Syrians, 
who conquered them, and took away as one 
of then prisoners a little Jewish girl, whom 
they gave as a slave to the wife of Naaman, 
their captain. 

Now Naaman was a brave man and a 
great general, but he was afflicted with a 
terrible disease which no one could cure. 



But when the little servant-girl heard of it 
she said, If my master would go to the 
prophet who is in Israel, he would recover 
him of his disease. 

So Naaman set out, with a number of his 
servants, and came to the prophet Elisha. 
who told him to go and bathe himself seven 
times in the river Jordan. This he did, and 
after the seventh time the disease left him 
altogether, and he was quite well. 

These two stories Jesus told to the people 
of Nazareth to show them that many of the 
Gentiles were ready to be taught, and to 
listen gladly to the good news of the king- 
dom of God. There were many widows in 
Israel, he said, in the days of Elijah the 
prophet, but unto none of them was Elijah 
sent, save only to a woman of Zarephath, in 
the land of the Gentiles. And there were 
many lepers in Israel in the time of Elisha, 
but none of them was cleansed save Naaman 
the Syrian. 

The Nobleman's Son. 

The people of Nazareth had gradually 
become more and more angry, and when 
Jesus spoke as if the Gentiles were as near 
to the kingdom of heaven as themselves, 
they could no longer contain their indigna- 
tion. With one accord they rose up, and 
having thrust him out of the synagogue, 
they dragged him to the brow of the hill 
whereon their city was built, that they might 
cast him down headlong. But Jesus avoided 
their fury, and passing through the midst of 
them, he went his way. 

The people of Nazareth were too ignorant 
and too selfish to receive the good news he 
had to bring them. He therefore left them, 
and went away to Capernaum. On the way 
he halted at the little village of Cana, where 
he had been present at the marriage feast, 
and had changed the water into wine. 



372 



JESUS RETURNS TO GALILEE. 



Now it happened that in the city of Caper- 
naum, which was not many miles distant, 
there was a certain nobleman, whose son 
was sick and ready to die. It was in vain 
that the sorrow-stricken father sent for all 
the best physicians that could be obtained — 
the boy only became worse and worse. 

Then, in his distress, he remembered how 
some little time ago there had come to the 
town a stranger who had cured many that 
were sick and afflicted, and who had also 
wrought a wondrous miracle in the village 
of Cana. He began to inquire where Jesus 
could be found, and when he heard that he 
was again at Cana, he determined to go and 
ask for his help in this time of trouble. 

An Anxious Father. 

He set out without delay, and when he 
had come to Jesus, he besought him with 
many entreaties that he would return with 
him to Capernaum and heal his son, for he 
was at the point of death. 

Jesus did not go with him, for that was 
not needed, but by a single word he turned 
the poor father's sorrow into joy. He said 
to him, Thy son liveth, and the nobicman 
believed his word, and went back calm and 
happy, feeling sure that all was well. 

Meanwhile, in his house at Capernaum, 
there was great rejoicing, for at the very 
moment when Jesus spoke the words, Thy 
son liveth, the boy began to recover. 

The nobleman was one of the courtiers 
ot King Herod, and as he was a rich man 
he had many slaves, for in those days it was 
not thought wrong to buy and sell human 
beings into slavery. He was a kind master, 
and his slaves who loved him, and who had 
sorrowed with him in his distress, were eager 
to tell him the good news of his son's 
recovery. 

They set out to meet him the next morn- 



ing, and ran towards him, as soon as he 
came in sight, saying, Thy son liveth. 

Then the father inquired at what hour he 
began to amend, and they said, Yesterday, 
at the seventh hour, the fever left him. 

It was at the very hour at which Jesus 
had spoken the words, Thy son liveth; and 
when the father told his household how the 
word of Jesus had been able to cure his son, 
they also believed in the great Prophet that 
had arisen in Israel. 

The town of Capernaum was built upon the 
shore of the beautiful Sea of Galilee, and all 
round it was a country so rich and lovely that it 
was sometimes called the garden of the Lord. 
Flowers blossomed in the fields and gardens, 
leafy trees gave a pleasant shelter from the 
fierce heat, and the lake, whose waters were 
clear as crystal, reflected back a thousand 
colors as it sparkled and rippled in the sun- 
light. 

A Town on the Lake Shore. 

Capernaum was the home of Peter and 
Andrew and Philip; and now that he had 
been rejected by the people of Nazareth, 
Jesus resolved that he also would make it 
his home, so far as he had one. From this 
time he called Capernaum his own city, and 
when he was there he lodged in the house 
of Peter, who was a married man and had a 
house of his own. 

It was a busy place, for the lake was full 
of fish, and a great number of the inhabitants 
were occupied in catching the fish, and in 
packing them up and sending them away 
for sale. It was also near to the town of 
Tiberias, where King Herod held his court, 
and to four of the great roads that led from 
one part of the country to another. These 
all met near the Lake of Galilee, so that the 
town was constantly full of strangers passing 
through it. 




RAISING OF JAIRUS' DAUGHTER 




JESUS WALKING ON THE SEA 



JESUS RETURNS TO GALILEE. 



373 



On the firac Sabbath after he had come «.o 
Capernaum, Jesus entered into the synagogue 
and taught the people. They listened with 
astonishment as he told them the good news 
of the kingdom of God ; but presently he was 
interrupted by a voice which seemed to come 
from among the people, and which cried out, 
What have ve to do with thee, thou Jesus 
of Nazareth? Art thou come to destroy 
us? I know thee, who thou art, the Holy 
One ot God. 

In those days people were sometimes 
iffiicted with a terrible disease. Unclean 
spirits or devils took possession of their 
bodies, and obliged them to do whatever 
they required. When a man was possessed 
with a devil, he had no longer control over 
his own actions; sometimes the devil threw 
him into the water and sometimes into the 
fire, sometimes it made him blind and some- 
times dumb, and often it spoke through his 
mouth with words that were not his. 

The Devil Went out of Him. 

The voice that had interrupted Jesus, 
proceeded from a man who was possessed 
with an unclean spirit. Jesus paused in his 
teaching, and fastening his eyes upon him, 
he said to the devil, Hold thy peace, and 
come out of him. 

Then the poor man was convulsed with a 
terrible struggle. For some minutes he lay 
upon the ground, crying out and foaming 
at the mouth, but presently all was still. 
The devil had gone out of him, and when 
Jesus took him by the hand and lifted him 
up, he was quite well, and restored to his 
right mind. 

All the people marvelled greatly, and they 
said, What is this ? With authority he com- 
mandeth even the unclean spirits, and they 
obey him. 

When the service of the synagogue was 



ended, Jesus went home with Simon Peter; 
but on reaching the house, they found that 
Peter's wife's mother was stricken with a 
fever, and could not rise from her bed. 
Jesus at once went to her, and taking her 
by the hand, he raised her up. Immediately 
her strength returned to her, and she rose 
and set food before them. 

The news of this wonderful cure, and of 
the healing of the poor man possessed by the 
devil soon spread through Capernaum, and 
all who had friends that were sick or afflicted, 
longed to bring them to Jesus, that he might 
lay his hands upon them. 

Wonderful Cures. 

But it was the Sabbath day, and the Jews 
were very particular about the keeping of 
the Sabbath — no one was allowed to travel 
more than a certain distance, and no burden 
of any sort might be carried. They were 
obliged therefore to wait until the setting of 
the sun, by which time the Sabbath was 
considered to be over. 

Never before had the sun gone down upon 
such a scene as was witnessed that summei 
evening at Capernaum. All along the street 
leading to the house of Peter were laid beds 
occupied by poor sick people; and besides 
these was a crowd of others, who were suf- 
fering from all kinds of diseases and infirmi- 
ties, some of them crying out with pain or 
madness. 

One alone amongst them all was calm 
and well, even he ot whom the prophet said, 
Himself took our infirmities and bare our 
sicknesses. He passed up and down among 
the sad crowd, and as he laid his hands first 
on one and then on another, the poor man ot 
woman became perfectly well, and departed, 
glorifying God. 

It was late that night before Jesus could 
go to rest, and even then he was unable to 




"FOLLOW ME AND I WILL MAKE YOU FISHERS OF MEN. 



374 



JESUS RETURNS TO GALILEE. 



375 



sleep. A great while before it was day, he 
rose up and, leaving the city, departed co a 
desert place that he might be alone with his 
heavenly Father. 

Jesus loved all men and all things. He 
loved to look at the flowers in their beauty, 
at the cornfields ripening for the harvest, at 
the birds flying above his head. He loved, 
too, to watch the occupations of men, to 
look at the sower sowing his seed, at the 
children playing their games in the streets, 
at the fishermen unloading their boats, heaped 
with silver-coated fish. But most of all he 
loved to be quite alone in some solitary 
place, that he might think about God, and 
pray to the Father in heaven. 

He was in a Desert Place. 

When the day dawned in Capernaum, 
and the city began to awake, many of those 
who had not been healed on the previous 
evening, came to the house of Peter to seek 
for Jesus, but he was not there. 

Then Peter and some of his friends went 
to look for him, and at last they found him 
in the desert place, and told him that all 
men were seeking for him and were anxious 
that he should remain amongst them. But 
Jesus answered, I must preach the kingdom 
of God to other cities also, for therefore am 
I sent. 

He agreed, however, to remain one day 
longer in Capernaum, and returned thither 
with Peter. When they had come to the 
shore, Jesus saw John, the son of Zebedee, 
whom he had brought back with him from 
the banks of the Jordan. He was in a boat 
with his father Zebedee and his brother 
James and some hired servants, mending 
their nets, for they were fishermen. 

Jesus went up to them and told them that 
he was going to preach in some of the other 
..cities of Galilee, and he said to the two 



brothers, Follow me. They arose immedi- 
ately, left the boat and their father, and 
followed him. 

Later on in the day, he saw Peter and 
Andrew casting a net into the sea, for they 
also were fishermen, and he said unto them, 
Follow me. Then they in like manner 
arose, left all, and followed him. 

The next day, Jesus again went down to 
the shore to teach the people, and as they 
pressed round him to hear his words, he 
entered into the boat of Simon, and begged 
him to push it out a little from the shore, 
that there might be some small space be- 
tween himself and the multitude. Then he 
sat down in the boat and began to teach, 
and the people stood or sat upon the shore 
and listened to his words. 

When he had finished speaking, the mul- 
titude went away to their own homes, and 
Jesus said to Peter, Launch out now into 
the deep sea, and let down your nets for a 
draught. 

Peter answered, Master, we have toiled all 
night and have taken nothing; nevertheless, 
at thy word, I will let down the net. 

A Great Draught of Fishes. 

This he did, and now all the fish in the 
lake seemed eager to be caught. In a few 
moments the net was filled so full that it 
was in danger of breaking, and Peter had to 
beckon to his brother and some friends who 
were in another boat, to come and help 
them. Both the boats were soon so heavily 
laden with fish that they sank down quite 
low in the water. 

When Peter saw that wonderful sight, he 
fell upon his knees at the feet of his Master, 
and cried out, Depart from me, for I am a 
sinful man, O Lord. 

He was astonished and overcome at wit- 
nessing the power of Jesus, and he felt that 



376 



JESUS RETURNS TO GALILEE. 



he, a sinful man, was not worthy to be the 
chosen friend of one who could do such 
mighty works. But Jesus said to him, Fear 
not, from henceforth thou shalt catch men. 

After this, Jesus left Capernaum with his 
disciples, and passed through many of the 
cities of Galilee, healing the sick and afflicted, 
and telling the people that the kingdom of 
heaven was at hand. 

Great multitudes followed him from place 
to place, and when he saw the people gath- 
ered round him, he felt that the time had 
come when he must teach them what was 
meant by the kingdom of heaven of which 
he had been speaking so much. It was 
something quite new that he had to tell them, 
something grander and nobler and higher 
than even the best thoughts of the best men 
who had ever yet lived — so high indeed that 
many would be incapable of appreciating its 
grandeur and its beauty, and would turn 
away and reject it. 

What He Came For. 

It was a very solemn moment in the life of 
Jesus, and before speaking to the people he 
went away alone to a mountain apart, that 
he might pray and hold communion with 
God. Not only to the multitude of Galilean 
peasants was he going to speak, but to all 
men who have since lived, or who will live 
to the end of time. 

He had told his disciples that after a cer- 
tain interval they might bring the multitude 
to join him on the mountain side, and at the 
appointed time they gathered round him. 
Then he opened his mouth and began to 
teach them, and at the first words that he 
uttered a hush of astonishment fell upon the 
listening crowd. 

Then he went on to tell them that they 
were the children of God, the Father in 
heaven, who is good and kind to all, even to 



the wicked and the unthankful, and that they 
must strive to become perfect as he is perfect, 
and to glorify their heavenly Father by let- 
ting the light of their good works shine before 
men on the earth. 

He said that he had come, not to destroy 
the Law of Moses and the words of the pro- 
phets, which from their youth up they had 
been taught to obey, but to fulfil them— to 
teach men how to understand and obey them 
in a higher and truer sense than ever before. 
Not only were they to refrain from doing 
the wicked actions which the Law forbade, 
but even the very thoughts of their hearts 
must be pure and free from sin. 

How to Treat Our Enemies. 

He told them, moreover, that if God was 
their Father and the Father of all, then all 
men must be their brethren. The old Law 
had said, Thou shalt love thy neighbor and 
hate thine enemy, and Thou shalt take an 
eye for an eye, and a tooth for a tooth. 
But now they were to love even their 
enemies, to do good to those that hated 
them, to bless those that cursed them, to 
pray for those that treated them badly. 

If anyone did them an injury, they were 
to bear it patiently, and return good for 
evil; if anyone asked them for something, 
they were to give it gladly. Above all, they 
were to judge mercifully, despairing of no 
man, condemning no man, extending their 
love and their kindness to all, even as their 
heavenly Father, who maketh his sun to 
shine upon the evil and the good, and send- 
eth rain on the just and the unjust. 

With regard to their worship of God, they 
were to be very careful to avoid the sin or 
the hypocrites, who made long prayers and 
gave alms in public places that they might 
have the praise of men. The prayer which 
God approved, he told them, was the secret 



JESUS RETURNS TO GALILEE. 



377 



and sincere prayer or the heart, and in order 
that they might know how to approach God, 
he taught them a prayer which from that 
day to this has been used by men of all 
nations and tongues. It is the first prayer 
that little children learn, and the last that 
old men say upon their dying beds. It is 
called the Lord's prayer. 

A Lesson from the Birds. 

Then he went on to say that, when they 
had prayed to God, and asked him to pro- 
vide their daily food and enable them to do 
their daily duty, they need have no anxious 
thoughts concerning the future. Behold, he 
said, the birds of the air. They sow not, 
neither do they reap, nor gather into barns, 
and your heavenly Father feedeth them. 
Are ye not much better than they? 

Consider the lilies of the field, how they 
grow; they toil not, neither do they spin, 
and yet I say unto you that even Solomon 
in all his glory was not arrayed like one of 
these. Be not, therefore, anxious, saying, 
What shall we eat ? Or, What shall we drink ? 
Or, Wherewithal shall we be clothed? But 
seek ye first the kingdom of God and his 
righteousness, and all these things shall be 
added unto you. 

Lastly, he told them that whatsoever things 
they desired that men should do unto them, 
even so must they do unto others, and that 
this was the true obedience to the Law and 
the Prophets. This, he said, was the only 
path by which they could enter the kingdom 
of heaven, and he bade them beware of false 
prophets who would come and tell them 
that they might walk thither upon a broader 
and easier road. 

Enter ye in, he said, by the narrow gate; 
for wide is the gate and broad is the way 
that leadeth to destruction, and many there 
be that go in thereat. But narrow is the 



gate and straitened the way that leadeth unto 
life, and few there be that find it. Not every- 
one that saith unto me, Lord, Lord, shall 
enter into the kingdom of heaven, but he 
that doeth the will of my Father which is in 
heaven. 

And then, in order to impress it still fur- 
ther upon their minds, he told them a story 
of two men who both desired to build a 
house. One thought only of doing what 
was easy and pleasant, and he built his 
house on some soft sandy ground by the 
sea-shore, where there was no difficulty 
about making a foundation. The other 
went farther away from the sea, and built 
his house upon a piece of rocky ground, 
where the foundations were hard to dig, but 
when they were made they were strong. 

The Sandy Foundation. 

Everyone, therefore, said Jesus, that hear- 
eth these sayings of mine, and doeth them, 
shall be likened unto a wise man who built 
his house upon the rock. And the rain 
descended, and the floods came, and the 
winds blew, and beat upon that house, and 
it fell not, for it was founded upon the rock. 

And everyone that heareth these sayings 
of mine, and doeth them not, shall be likened 
unto a foolish man that built his house upon 
the sand. And the rain descended, and the 
floods came, and the winds blew, and smote 
upon that house, and it fell, and great was 
the fall thereof. 

The multitude listened with astonishment 
to the teaching of Jesus. He teacheth with 
authority, they said one to another, and not 
as do the Scribes. It was a new doctrine, 
unlike anything they had ever heard before, 
and it seemed to raise them into a higher 
region of purity and holiness. They could 
not bear to lose sight of the great Teacher, 
who spoke as no man had ever yet spoken. 




FALL OF THE HOUSE BUILT ON SAND. 



378 



TESUS RETURNS TO GALILEE. 



379 



and when he came down from the mountain, 
they still followed after him. 

It was soon after this, that as ne was about 
to enter into a certain city, behold, there 
came a leper, and worshipped him, saying, 
Lord, if thou wilt, thou canst make me clean. 

A leper was a man who was afflicted with 
jl very dreadful disease that affected his skin, 
and made it horrible even to look at him. 
The disease could, moreover, be easily con- 
veyed from one person to another, and for 
these reasons, those who were afflicted with 
it were obliged to live apart, far away from 
all other people. No on^ would touch 
them, or even go near them, and if they had 
occasion to enter a town, they were obliged 
to cover their heads and faces, and cry out, 
Unclean, unclean! So that everyone might 
avoid them. 

Sent Him to the Priest. 

But Jesus was not afraid to touch the poor 
leper who came and threw himself at his 
feet. He took him by the hand and raised 
him up, and in answer to his cry, Lord, if 
thou wilt, thou canst make me clean, he 
said, I will; be thou clean. 

As he spoke the words, the whole appear- 
ance of the man changed. The disease left 
him, and his skin became like that of other 
people. 

The Jewish Law, which had been given 
to the people by Moses, commanded that, 
if ever a leper recovered from his disease, he 
must go and show himself to the priest be- 
fore he could be allowed to live again amongst 
other men; and if the priest were satisfied 
that it was a real recovery, then the man 
was to offer a sacrifice of a pair of birds. 
Jesus said to the man whom he had cured, 
See thou tell no man, but go thy way, show 
thyself to the priest, and offer the gift that 
Moses commanded. 



He was now on his way back to Caper- 
naum, and as he approached the city, there 
met him a number of the chief men of tht 
place. They had come to him on behalf of 
a certain centurion who lived in Capernaun^ 
and who was now in great trouble. One of 
his slaves, whom he loved as dearly as his 
own son, was at the point of death, and he 
begged that some of the chief men of the 
city would go to Jesus and beseech him to 
cure the slave. 

The centurion was an officer in command 
of a hundred soldiers, a Roman, belonging 
to the army of King Herod, and it was a 
strange thing that the Jewish rulers should 
trouble themselves about the illness of his 
slave. As a rule, the Romans and the Jews 
— the conquerors and the conquered — were 
far from cherishing any kindly feelings one 
towards the other, although they were com- 
pelled to live side by side. 

The Centurion's Servant. 

But this centurion was a man of larger 
heart than the rest, and as it was his lot to 
live amongst the Jews, he had determined 
to do his utmost to show them kindness, and 
gain their good will. He had even built a 
beautiful synagogue for them, and in many 
other ways had tried to serve them. 

The Jews were therefore concerned when 
they heard of his distress, and hastened to 
take his message to Jesus, who immediately 
answered, I will go and heal him. 

But before he could reach the house of 
the centurion, he was met by the Roman 
himself, who had come with some of his 
friends to beg that he would not give himself 
so much trouble. He had heard how Jesus 
had cured the nobleman's son without see- 
ing him, by merely speaking a word, and 
he thought that sickness ana pain wert 
spirits, vvho were obliged to obey the voice 



380 



JESUS RETURNS TO GALILEE. 



of Jesus, and to come or go as he desired. 
He said, Lord, trouble not thyself, for I 
am not worthy that thou shouldst enter 
under my roof, neither thought I myself 
worthy to come to thee; but speak the word 
only, ind my slave shall be healed. For I 
ilso am a man under authority, having sol- 
diers under me, and I say unto one, Go, and 
he goeth, and to another, Come, and he 
cometh, and to my slave, Do this, and he 
doeth it. 

The Man was Cured. 

No one had ever yet addressed such words 
to Jesus. The Roman centurion was the first 
to perceive that he was the Lord of all, and 
when Jesus heard these words fall from his 
lips, he marvelled greatly, and turning to 
the people who were following him, he said, 
Verily, I say unto you, I have not found so 
great faith, no, not in Israel. And I say 
unto you, that many shall come from the 
east and west, and shall sit down with Abra- 
ham and Isaac and Jacob in the kingdom of 
heaven. But the children of the kingdom 
shall be cast into outer darkness : there shall 
be weeping and gnashing of teeth. 

Then he said to the centurion, Go thy 
way, and as thou hast believed, so be it 
done unto thee. 

So the centurion departed to his house, 
and at the same moment his slave became 
well. 

Jesus again left Capernaum, early the next 
day, for there were many other towns that 
he desired to visit. 

He sailed over the beautiful Sea of Galilee, 
and landed again some way farther down 
the coast. Then he left the shore, and made 
towards the city of Nain, which was at some 
little distance, followed by his disciples and 
a great multitude of people. 

It was a brilliant summer's day. The sun 



was shining in the clear blue sky, the birds 
were singing amongst the branches, the 
waters of the Sea of Galilee were sparkling 
and rippling, everything seemed to speak of 
happiness and joy. 

But presently, as they drew nearer towards 
the city, a wail of sorrow smote upon their 
ears, and soon they saw a sad procession oi 
mourners coming forth from the gates. 

In front was carried a bier, or open coffin 
on which lay the dead body of a young man. 
Next came the mother weeping bitterly, and 
behind there followed a number of other 
persons, who were weeping and lamenting. 
For them the beauty of the scene around 
them had but little charm, their eyes were 
blinded by their tears, for they were carrying 
out the young man to bury him beyond the 
gates of the city. 

Jesus stopped the procession and asked 
who it was that they were going to bury, 
and they told him that the young man who 
had died was the only son of his mother, 
and she was a widow. 

Restored to his Mother. 

The heart of Jesus was filled with com- 
passion, and turning to the poor mother, who 
was weeping so bitterly, he said to her, 
Weep not. 

Then he went nearer, and touched the bier. 
Those who were carrying it stood still, and 
a hush fell upon all as he said, Young man, 
I say unto thee, Arise. 

The young man was dead, his spirit had 
already left him, but at the call of the Lord 
it came back. 

He that was dead sat up and began to 
speak, and Jesus gave him back to his 
mother, who had thought that he was gone 
from her for ever. 

Then a great fear fell upon all those who 
saw the wonderful sicdit. 




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SALOME 



CHAPTER XXVIII. 



Jesus Dines in the House of a Pharisee — Mary Magdalene and her Box of Ointment 
— Cure of the Man Sick of the Palsy — A Cluster of Parables — What the King- 
dom of Heaven is Like — Story of the Prodigal — Publicans and Sinners — A 
Woman Healed — The Daughter of Jairus — The Troubled Sea Calmed — The Man 
Possessed of Devils — Followed by a Multitude — The Twelve Apostles. 




REAT interest was awakened 
by the wonderful works of 
Christ. Up to this time the 
Pharisees had, for the most 
part, taken very little notice 
of him, but after the miracle 
that had been wrought at 
Nain, they began to pay more attention to 
the new Teacher, and one of the Pharisees, 
whose name was Simon, invited him to dine 
at his house. 

He was not, however, like Nicodemus,who 
had honored Jesus and wished to learn from 
him ; and though he asked him to his house, 
he did* not receive him with any real kind- 
ness of feeling. Even the most ordinary- 
courtesy was neglected, such as that of hav- 
ing water poured over his hands and feet. 

In the countries of the East, there is much 
less privacy than amongst ourselves, and in 
consequence of the heat, the feast in the 
Pharisee's house was held in a room with 
open doors, into which anyone might freely 
enter from the street. It happened, there- 
fore, that many of those who had been with 
Jesus followed him into the house that they 
might still be near him, and listen to his 
words. 

Amongst these was a woman called Mary, 
who came from the town of Magdala. She 
had led a wicked life, and as she stood in 
the presence of Jesus, she became filled with 



a sense of her own sinfulness, and of the 
distance that separated her from his life of 
purity and holiness. 

She began to weep bitterly, and as she 
wept, her tears fell down upon the feet of 
Jesus, for in those days the guests at a feast 
reclined upon couches with their feet away 
from the table. 

Seeing this, she bent down and began to 
wipe the feet of Jesus, with her long hair, 
while her whole heart was filled with a burn- 
ing desire to turn away from her past sins, 
and to lead a new and better life. She 
longed to find some means of showing her 
love and her reverence for him who had 
wrought this change in her, and as she had 
nothing else to offer him, she took a box of 
fragrant ointment, and poured it out upon 
his feet. 

The Two Debton, 

The Pharisee saw what was done, and in 
his heart he was much displeased, for he said 
within himself, If this man were a prophet, 
he would know what manner of woman this 
is that toucheth him, for she is a sinner. 

Jesus knew what was passing in his mind, 
and in order to show him how wrong he was, 
he began to tell him of a certain man who 
had two debtors. The one owed him five 
hundred pence, and the other fifty; and when 
they had nothing to pay he frankly forgave 

381 




MARY ANOINTING THE FEET OF CHRIST IN THE HOUSE OF SIMON THE PHARISEE. 



JESUS TEACHING AND HEALING. 



383 



them both. Tell me, therefore, said Jesus, 
which of them will love him most ? 

The Pharisee answered, He, I suppose, to 
whom he forgave most. 

Then said Jesus, Thou hast rightly judged, 
And, turning to the woman, he went on to 
explain that she was like the first of the two 
debtors to whom much had been forgiven. 

Seest thou this woman ? he said, I entered 
into thine house; thou givest me no water 
for my feet, but she hath washed my feet 
with tears and wiped them with the hairs of 
her head. Thou gavest me no kiss, but this 
woman since the time that I came in, hath 
not ceased to kiss my feet. My head with 
oil thou didst not anoint, but she hath 
anointed my feet with ointment. Where- 
fore, I say unto thee, her sins which are 
many are forgiven, for she loved much; but 
to whom little is forgiven, the same loveth 
little. 

And then to Mary herself he said, Thy 
sins are forgiven. Go in peace. 

In the House of Peter. 

After having spent some time in going 
from one to another of the cities of Galilee, 
teaching and working miracles, Jesus returned 
once more to his own city of Capernaum. 

He went as usual to the house of Peter, 
but he was unable to obtain any rest, for the 
people had heard of his return, and came 
flocking to the house. Soon there was no 
room left, even for standing, but still the 
multitude crowded round the door. 

Amongst those who had been unable to 
obtain an entrance, was a poor man who was 
sick of the palsy. This disease prevented 
him from having any use of his limbs, and 
he would have been unable to reach the 
place, had it not been for the kindness of 
four of his friends, who carried him, stretched 
upon a mattress. 



Their disappointment at being unable to 
bring him into the presence of Jesus was very 
great, but presently they thought of a means 
by which they could accomplish their pur- 
pose. 

The roofs of eastern houses are usually 
flat, and as the people like to walk upon 
them in the cool of the evening, there are 
steps outside the house, by which it is easy" 
to get to the top. They are, moreover, very 
slightly built, and the four friends had no 
great difficulty in removing some of the tiles 
from the roof of Peter's house, and lowering 
the mattress into the room in which Jesus- 
was teaching the people. 

Instead of being annoyed at the interrup- 
tion, Jesus was pleased at what they had 
done, and he said to the sick man, Son, be 
of good cheer; thy sins are forgiven thee. 

Now it happened that there were certain 
of the Scribes and Pharisees sitting there, 
who began to reason in their hearts, and 
say, This man speaketh blasphemies. Who- 
can forgive sins but God only ? 

But Jesus knew their thoughts, and he 
answered them, saying, Wherefore think ye 
evil in your hearts ? Is it easier to say to 
the sick of the palsy, Thy sins are forgiven^ 
thee, or to say, Arise and walk ? 

The Man 'Walked Away. 

In other words, Is it easier to cure the 
body or to cure the soul ? The cure of the 
body could be seen by all, the cure of the 
soul could only be known to God; but in 
order that all might perceive that he had 
power to heal the body, and might believe 
that he was able also to heal the soul, Jesus, 
said to the man sick of the palsy, I say unto 
thee, Arise, and take up thy bed, and go thy 
way unto thine house. 

As he spoke, a new life seemed to fill the 
veins of the sick man. A moment before r 



384 



JESUS TEACHING AND HEALING. 



he had been stretched on his couch, unable \ 
to move; now, at the command of Jesus, he 
arose, took up his bed, and went away to 
his house. 

The crowd watched him with amazement, 
and they departed glorifying God, who had 
given such power unto men. 

As soon as he was able, Jesus left the 
house, for he liked far better to teach the 
people out of doors, with the blue sky stretch- 
ing far above his head, and the fresh breeze 
rustling round him. He went down to the 
sea-shore, and seeing a boat moored there, 
he entered into it, and began to speak. 

He said that he would tell them a story of 
a sow er, who once went forth in the spring- 
time to sow his field. He scattered the seeds 
over it, but it happened that some of them 
fell upon the pathway, where they were left 
exposed, and the birds of the air came and 
pecked them up. 

Other seeds fell upon rocky ground, where 
there was but little depth of earth, and though 
they soon sprang up, yet they had so little 
root that they were quickly withered H' the 
"heat of the sun. 

The Good Ground. 

Again, some of the seeds fell among tnorn- 
bushes, and the thorns grew up and occupied 
all the gronnd, so that there was no room 
for the seeds to grow. But some of them 
fell on good ground, and they sprang up 
and yielded fruit. Where one seed had been 
cast into the ground, there grew an ear of 
grain full of seeds, sometimes with thirty, 
sometimes sixty, sometimes a hundred on 
one stalk. 

Afterwards the disciples asked Jesus what 
was the meaning of the story, and he told 
them that it was a picture, or a parable, of 
the kingdom of God. Many different kinds 
of people are called to enter that kingdom, 



and the seed is the word which calls them 
into it. But some hear the call without atten- 
tion; those are the people whose seeds were 
sown upon the pathway. 

Others listen gladly for a time, but after- 
wards, when trouble or persecution comes, 
they fall away, like the blades withered by 
the heat of the sun. In the case of others, 
again, the cares and riches and pleasures of 
this world occupy the heart, just as the 
thorn-bushes filled the ground, and leave no 
room for other thoughts. But some there 
are, men of honest and good hearts, who 
listen to the word and understand it, and 
who bring forth fruit with patience. 

Sowing Tares. 

Jesus spoke another parable, saying : The 
kingdom of heaven is likened unto a man 
which sowed good seed in his field: but 
while men slept his enemy came and sowed 
tares among the wheat, and went his way. 
But when the blade was sprung up, and 
brought forth fruit, then appeared the tares 
also. 

So the servants of the householder came 
and said unto him, Sir, didst not thou sow 
good seed in thy field ? From whence then 
hath it tares ? He said unto them, An 
enemy hath done this. 

The servants said unto him, Wilt thou then 
that we go and gather them up ? But he said, 
Nay ; lest while ye gather up the tares, ye 
root up also the wheat with them. Let both 
grow together until the harvest : and in the 
time of harvest I will say to the reapers, 
Gather ye together first the tares, and bind 
them in bundles to burn them : but gather 
the wheat into my barn. 

And he said, So is the kingdom of God, 
as if a man should cast seed into the ground; 
and should sleep, and rise night and day, and 
the seed should spring and grow up, he 



JESlia TEACHING 

Icnoweth not How. For the earth bringreth 
forth fruit of herself; first the blade, then 
the ear, after that the full corn in the ear. 
But when the fruit is brought forth, imme- 
diately he putteth in the sickle, because the 
harvest is come. 

Then Jesus spoke another parable, and 
Said, Whereunto shall we liken the kingdom 



AND HEALING. 



385 



come and lodge in the branches thereof. 
Still further he talked to them, and said, 
The kingdom of heaven is like unto leaven, 
which a woman took, and hid in three meas- 
ures of meal, till the whole was leavened. 

And with many such parables he spoke 
the word unto them, as they were able to 
hear it. But without a parable he did not 




THE ENEMY SOWING TARES BY NIGHT. 



of God? Or with what comparison shall we 
compare it ? The kingdom of heaven is like 
o a grain of mustard seed, which a man 
cook, and sowed in his field : which, when it 
is sown in the earth, is less than all the seeds 
that be in the earth : but when it is sown, it 
groweth up, and becometh greater than all 
herbs, and shooteth out great branches, and 
becometh a tree, so that the birds of the air 
25 



speak unto them : that it might be fulfilled 
which was spoken by the prophet, saying, I 
will open my mouth in parables ; I will utter 
things which have been kept secret from the 
foundation of the world. And when they 
were alone, he expounded all things to his 
disciples. 

Again he said, The kingdom of heaven is 
like unto treasure hid in a field ; the which 




FINDING THE HIDDEN TREASURE. 



38(3 



jKSUS TEACHING AND HEALING. 



387 



when a man hath found, he hideth, and for 
joy thereof goeth and selleth all that he hath, 
and buyeth that field. 

Again, the kingdom of heaven is like unto 
a merchantman, seeking goodly pearls : who, 
when he had found one pearl of great price, 
went and sold all that he had, and bought it. 

Again, the kingdom of heaven is like unto 
a net, that was cast into the sea, and gathered 
of every kind : which, when it was full, they 
drew to shore, and sat down, and gathered 
the good into vessels, but cast the bad away. 
So shall it be at the end of the world : the 
angels shall come forth, and sever the wicked 
from among the just, and shall cast them 
into the furnace of fire: there shall be wail- 
ing and gnashing of teeth. 

Jesus saith unto them, Have ye under- 
stood all these things ? 

They say unto him, Yea, Lord. Then 
said he unto them, Therefore, every scribe 
which is instructed unto the kingdom of 
heaven is like unto a man that is an house- 
holder, which bringeth forth out of his treas- 
ure things new and old. 

The Hated Tax Collectors. 

Amongst the Jews at this time, there was 
a class of people who were more hated and 
despised than any others These were the 
publicans or tax-gatherers. The Jews were 
obliged to pay taxes to their Roman con- 
querors, and much as they hated the Romans, 
they hated still more those of their country- 
men who helped them by collecting the taxes 
for them. 

Besides this, the tax-gatherers deserved, in 
many cases, to be looked down upon, for 
they were in the habit of making an unfair 
profit, by charging more than the right 
amount of the tax, and keeping the remain- 
der for themselves. 

For these reasons, the Jews were accus- 



tomed to speak of " publicans and sinners," 
as if the two words meant the same thing, 
and they considered that no one who had 
any respect for his own character would 
have any intercourse with such persons. 

But Jesus knew that in all conditions of 
life there were some who would gladly obey 
his call, and he had observed one of the pub- 
licans, a man named Matthew, who was, he 
perceived, worthy to become his friend and 
disciple. He passed by as Matthew was sit- 
ting at his work, and said to him, Follow me. 
And Matthew at once rose up, and left his 
books and papers, and followed him. 

He knew that Jesus would soon again be 
leaving Capernaum, and he was willing to go 
with him to the end of the world, if need be, 
but he desired first to say farewell to his old 
friends, and gathered them all together to a 
feast at his house. 

Jesus had promised to be present, and 
when the time came, he went to the house 
of Matthew with his disciples, where he 
found himself in the midst of a number ol 
publicans and others who had broken some 
of the commandments of the Law, and who 
were therefore called sinners. None but such 
as these would come to a feast in the publi- 
can's house. 

The Foolish Prodigal. 

When Jesus looked round upon these 
poor, despised, and sinful people, his heart 
was filled with compassion, and he longed 
to convince them of the love of God for 
even such poor outcasts as they were, and 
to assure them, that if they would repent of 
their sins, God would be willing to forgive 
them, and receive them into his kingdom. 

He told them a parable of a certain man 
who had two sons. The younger son be- 
came tired of his home, and asked his father 
to give him the money that would come to 



388 



JESUS TEACHING AND HEALING. 



him at his death, that he might go away and 
travel in foreign lands. 

The father yielded to his wishes, and the 
son went away to a far country, and had soon 
spent all the money in riotous living. When 
it was all gone, he began to be in want, for 
there was a famine in that land, and he be- 



This he did ; and while he was yet a great 
way off, the father saw him, and had com- 
passion, and ran, and fell on his neck, and 
kissed him. And the son said, Father, 1 
have sinned against heaven and in thy sight, 
and am no more worthy to be called thy son. 

But the father said to his servants, Bring 




THE RETURN OF THE PRODIGAL SON. 



came so poor that he was obliged to hire 
himself out as a swineherd. Even then he 
was often so hungry that he would gladly 
have eaten the swine's food, but no man gave 
unto him. Then he thought to himself, How 
many hired servants of my father have bread 
enough and to spare, and I perish with hun- 
ger. I will arise and go to my father. 



forth the best robe and put it on him, and 
put a ring on his hand, and shoes on his feet, 
and bring hither the fatted calf and kill it, 
and let us eat and be merry. For this my 
son was dead, and is alive again ; he was 
lost, and is found. 

The publicans and sinners did not need to 
ask what the p irable meant. They knew that 




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THE BFGGAR LAZARUS AT THE RICH MAN'S GATE 



3S9 



390 JESUS TEACHING AND HEALING. 

the prodigal son represented just such people 
as themselves, and that God was the kind 
father who was so willing to forgive his son 
as soon as he repented of his evil ways. 



The Rich Man and the Beggar. 

Then Jesus told them the parable of the 
rich man and Lazarus : There was a certain 
rich man, who was clothed in purple and 
fine linen, and who lived on the choicest food 
every day. His home was a splendid resi- 
dence, rich carpets covering its floors and 
beautiful gems adorning its walls. The 
princely occupant rode in his elegant chariots, 
behind magnificent horses. It is not said 
that he was a very bad man, but simply that 
he lived a life of ease and self-indulgence and 
forgetfulness of God. He did not care for 
the sorrows and wants of a poor man such 
as Lazarus, who sat at his gate and was glad 
to make a meal on the pieces which were 
taken from his table after he had indulged 
his appetite. Lazarus was not only poor, 
but very sick with a diseased body. 

The dogs were his companions, and we 
read that they licked the poor man's sores as 
he sat at the gate. Perhaps he was unable 
even to walk to the gate, but was carried 
there every day by sympathizing friends. He 
desired to be fed with the crumbs which fell 
from the rich man's table, but it is not stated 
that he received enough even of these to 
supply his wants. 

The condition of Lazarus in this life 
formed a marked contrast to that of the rich 
man. At last the beggar's sufferings were 
ended, by death coming to his relief, and 
Lazarus was carried by the angels to Abra- 
ham's bosom. There was very little display 
at his funeral; he filled only a pauper's 
grave ; indeed, the Scripture makes no men- 
tion of his funeral. The palaces of the new 
Jerusalem, the raptures of heaven, and the 



enjoyment of the celestial banquet formed a 
marked contrast to his former sad experi- 
ences of suffering and woe. 

The rich man also died and had a grand 
and costly funeral, for the Scripture states 
that he was buried. But in the future state, 
we are told that he lifted up his eyes, being 
in torments, and, as he looked up, he saw 
Abraham afar off, and Lazarus in his bosom, 
and he cried and said, Father Abraham, have 
mercy on me, and send Lazarus that he 
may dip the tip of his finger in water and 
cool my tongue, for I am tormented in this 
flame. So great was the punishment for 
which he suffered for his sins. 

The Beggar is Made Happy. 

But Abraham said, Son, remember that 
you, in your lifetime, received your good 
things. You had the riches, pleasures, and 
honors of the world, while Lazarus received 
evil things — poverty, suffering, sickness, 
neglect and hunger. But now Lazarus, who 
trusted in and served God, is comforted, and 
you, who lived a life of ease, indulgence, 
and forgetfulness of God, are tormented. 
And besides all this, between us and you 
there is a great gulf fixed, so that those who 
would pass from us to you cannot, neither 
can they pass to us who would come from 
you. 

His prayers for himself will not be heard, 
so he desires that Lazarus may be sent to 
his father's house, that he may warn his five 
brethren to repent of their sins, lest they, 
too, should come into that place of torment. 
Abraham said, They have the writings of 
Moses and the prophets, and in them, if they 
read, they will find sufficient warnings, and 
from them they can learn their duty if they 
will. The rich man said, Nay, father Abra- 
ham, but if one shall go to them from the 
dead and warn them, they will repent. Abra- 



JESUS TEACHING AND HEALING. 



391 



ham replied, If they will not heed the teach- 
ings of God in the Scripture, neither will 
they be persuaded, though one rose from 
the dead. 

The Unjust Judge. 

Jesus wanted to impress upon the minds 
of the deciples the necessity of much prayer, 
and for this reason he told them the follow- 
ing parable : 

There was in a city a judge, who feared 
not God, neither regarded man. There were 
many judges of this kind in eastern cities, 
and their favor was often bought by the rich, 
while the poor were left to suffer by their 
verdict. In the same city where the unjust 
judge lived was a widow who came unto him 
very often, beseeching him to punish one 
who was her enemy. 

Suitors in the East, even at the present 
time, will seat themselves day after day at 
a rich man's door, till they exhaust his 
patience, and he will grant their requests in 
order to get rid of them. The unjust judge 
to whom the widow applied said within him- 
self, Though I fear not God nor regard man, 
yet because this widow troubleth me, I will 
avenge her, lest by her continual coming she 
weary me. And the Lord said. Hear what 
the unjust judge saith. 

And if this man, who was unjust and 
without mercy and compassion, was moved 
by the perseverence and importunity of the 
widow to grant her requests, will not God, 
who judges righteously and who is full of 
compassion and mercy, give unto his children 
what they pray for day and night, though 
for a while he may seem not to hear them ? 
I tell you, he will avenge them speedily. 

As Jesus was leaving the house of Mat- 
thew, there met him certain of the Pharisees, 
who were displeased that he should have 
taken part in such a feast, and they said to 



his disciples, Why eateth your Master with 
publicans and sinners ? 

When Jesus heard that, he answered, They 
that are whole have no need of the physician, 
but they that are sick. I came not to call 
the righteous, but sinners to repentance. He 
meant to say that the publicans and sinners 
needed him more than the Pharisees, who 
made so great a profession of religion, and 
that at the same time they were far more 
ready to listen to his teaching. 

Then he spoke a parable, saying, Which 
of you, having a hundred sheep, if he lose 
one of them, doth not leave the ninety and 
nine in the wilderness, and go after that 
which is lost until he find it ? And when 
found, he layeth it on his shoulders, rejoic- 
ing-. And when he cometh home, he calleth 
together his friends, saying, Rejoice with me, 
for I have found my sheep which was lost. 

I say unto you, that likewise joy shall be 
in heaven over one sinner that repenteth, 
more than over ninety and nine just persons 
which need no repentance. 

The Sheep that Went Astray. 

The publicans and sinners were like the 
lost sheep that had gone astray. It could 
not be brought back to the fold without 
painful toil and effort, and therefore, when at 
last the effort had been crowned with success, 
the angels of God rejoiced more over that 
one lost sheep that had been brought back, 
than over the ninety and nine in whose case 
no such effort had been necessary. 

Whilst Jesus was still speaking, there came 
towards him a man named Jairus, who was 
one of the rulers of the synagogue. He 
was running in great haste, and falling at 
the feet of Jesus, he besought him that he 
would help him, for he was in great trouble. 

My little daughter, he said, lieth at the 
point of death. I pray thee, come and lay 



392 



JESUS TEACHING AND HEALING. 



thy hands upon her that she may be healed, 
and she shall live. 

Jesus went with him, and many of the 
people also, who thronged and pressed 
around him. Amongst these was a certain 
woman, who had been ill for twelve years. 
She had spent all her money in going from 
one physician to another, but no one had 
been able to heal her ; instead of getting 
any better, she only grew worse. 

Then she heard of Jesus, but she was 
afraid to go and ask him to make her well, 
and she thought that if she could but touch 
his clothes, she would be healed without any 
one knowing anything about it, so she came 
behind him in the press, and touched the 
hem of his garment. As she did so, she 
felt herself suddenly become strong and 
well, and knew that she was healed of her 
disease. 

But she had been mistaken in thinking 
that she could escape from the knowledge of 
Jesus. He knew at once that there had 
passed from him the healing power to cure, 
and he turned, and said, Who touched me? 

A Happy Woman. 

The disciples answered him, Master, the 
multitude throng thee and press thee, and 
sayest thou, Who touched me ? 

But Jesus said, Somebody hath touched 
me, for I perceive that virtue is gone out of 
me. 

Then the woman saw that she could not 
be hid, and she came trembling, and falling 
down before him, she declared unto him, 
before all the people, for what cause she had 
touched him, and how she was healed imme- 
diately. 

And Jesus said unto her, Daughter, be 
of good comfort, thy faith hath made thee 
whole ; go in peace. 

He was still speaking to her when there 



came some messengers :'rom the house oi 
Jairus, who said to him, Thy daughter is 
dead ; trouble not the Master. 

But when Jesus heard it, he said, Fear 
not, believe only, and she shall be made 
whole. And he went with them towards 
the house. 

When they reached it, they heard a great 
sound of weeping and wailing ; for it is the 
custom in the East, if any one dies, to hire 
mourners to cry aloud and express the grief 
of the friends by many tears and lamenta- 
tions. 

Jesus would not allow any one to enter 
the house with him, except the father of the 
child, and three of his disciples, Peter, and' 
James, and John. 

Immediately She Arose. 

Then Jesus went into the room in which- 
lay the dead body of the maiden. All 
round her were the mourners, weeping and 
lamenting, but Jesus told them that there 
was no occasion for their sorrow, since he 
had promised to make her well. Give place, 
he said, for the maid is not dead but sleepeth. 

They thought they knew better ; they 
were sure that she was really dead, and 
they laughed him to scorn. But he put 
them all out of the room, and allowed no 
one to remain but the father and mother of 
the maiden. Then he went up to her, and 
took her by the hand, saying some Hebrew 
words which mean, Little maid, I say unto- 
thee, Arise. 

And her spirit came again, and she arose 
straightway, and he commanded that some- 
thing should be given her to eat. 

It was now evening, and on leaving the 
house of jairus, Jesus was followed all the 
way back to the house of Peter by two blind 
men, who cried out to him, saying, Have 
mercy on us, thou Son of David ! 



JESUS TEACHING AND HEALING. 



393 



When they had reached the house, he 
asked them, Believe ye that I am able to do 
this ? They answered, Yea, Lord. 

Then he touched their eyes, saying, 



his wishes, they went away and spread 
abroad his fame over all the country. They 
thought no doubt that in so doing, they were 
honoring him, but they forgot that the true 



According to your faith be it unto you, and way of doing him honor was by obedience. 




CHRIST RAISING THE 

their eyes were opened. Jesus asked for 
neither thanks nor reward, but he gave a 
command to the two blind men whom he 
had cured, that they should tell no one what 
had been done to them. 

But instead of being careful to carry out 



DAUGHTER OF JAIRUS. 

Of all those to whom the blind men told 
their story, there were few who had not some 
sick or afflicted friend whom they immedi- 
ately determined to bring to Jesus, and the 
crowds that gathered round him became 
every day greater and greater. He was 



394 



JESUS TEACHING AND HEALING. 



unable to rest; he had not time so much as 
to eat ; he could not be alone for quiet 
prayer. He was obliged therefore to leave 
Capernaum again, and he went down to the 
sea-shore to sail away in the ship with his 
disciples. 

As he went, some of those who had been 
following him, wished to continue with him, 
and said that they also would go in the ship; 
but Jesus told them that if they really desired 
to be his disciples, they must be prepared 
"to sacrifice their homes, their friends, their 
wealth, and to live a life of toil and hard- 
ship. 

Asleep in the Boat. 

To one who said to him, Lord, I will 
"follow thee whithersoever thou goest, he 
answered, The foxes have holes, and the 
birds of the air have nests, but the Son of 
Man hath not where to lay his head. 

The ship was now ready, and Jesus en- 
tered it with his disciples, while some of the 
rest followed in other little ships. It was a 
lovely evening, and at first all went well ; the 
sea was calm and peaceful, and the ship sailed 
smoothly over the waters. Jesus was wearied 
out with his long days of teaching and heal- 
ing, and he lay down upon a pillow and went 
to sleep. 

But by-and-by there arose a mighty tem- 
pest in the sea. A sudden wind swept across 
the lake, and covered it with great waves, 
which beat over the ship and filled it with 
water. It was a time of deadly danger. 

Still Jesus slept on, overcome with weari- 
ness, and still the storm became fiercer and 
fiercer. At last the disciples could no longer 
restrain themselves, and they came to him 
and awoke him, saying, Lord, save us, we 
perish. 

They were filled with fear because of the 
danger to which they were exposed. They 



had not as yet the faith of the centurion, who 
believed that Jesus was Lord of all, and he 
said to them, Why are ye so fearful, O ye of 
little faith ? 

Then he arose and rebuked the wind, and 
said unto the sea, Peace, be still. And the 
wind ceased, and there was a great calm. 

And the men marvelled, saying, What 
manner of man is this, that even the winds 
and the sea obey him ? 

Soon after this they reached the other side 
of the lake, and landed on a desolate, rocky 
shore, not far from the town of Gergesa. 

They left the ship, and were walking to< 
wards the city, when there fell upon their 
ears a. sharp cry, as of a human being in 
pain. Following the direction of the sound, 
they, came to a place where a number of 
tombs had been hewn out in the rock, and 
amongst the tombs they saw a man who was 
crying and cutting himself with stones. 

A Dangerous Man. 

The man was possessed of devils, who 
had driven him mad. He had left his friends, 
cast off all his clothes, and now was in this 
desolate place, living amongst the tombs, 
night and day. His friends had tried to 
keep him under restraint, and had bound him 
with fetters and with chains ; but the fetters 
he had broken in pieces, and the chains he 
had cast asunder. It was impossible to tame 
him, and he was so fierce that no one dared 
to go near him. 

When he saw Jesus coming towards him, 
the devil within him cried out with a loud 
voice, and said, What have we to do with 
thee, Jesus, thou Son of the most high God? 
I adjure thee by God that thou torment me 
not. 

Jesus stood still, and asked him, What is 
thy name ? The devil answered, My name 
is Legion, for we are many. If thou cast us 



JESUS TEACHING AND HEALING. 



395 



but of this man, suffer us at least to enter 
into the herd of swine yonder. A Legion 
was the name given by the Romans to six 
thousand soldiers. 

Jesus answered, Go ! and when he had 
said this, the devils left the man, and entered 
into a large herd of swine, who were feeding 
at some little distance. No sooner had this 
taken place than the swine became greatly 
agitated, and ran violently to and fro. 

At last they came to a steep rock over- 
hanging the sea, and, being unable to con- 
trol themselves, they rushed over the edge 
of the rock and perished in the waters. 

The herdsmen who were in charge of 
them fled away into the city, and told all 
that had happened — how the man possessed 
with devils had been cured, and how the 
swine had perished. 

The whole city came out to meet Jesus, 
and when they had reached the place, they 
saw the man who had been so fierce and so 
wild, sitting at the feet of Jesus, clothed and ■ 
in his right mind, and they were afraid. 

He Sent the Man Home. 

This stranger, who had so lately landed 
on their shores, had already conquered the 
fierce madman whom no one had ever yet 
been able to tame, and had, moreover, de- 
stroyed two thousand of their swine. They 
feared greatly lest he should again exercise 
his wonderful power in such a way as to 
injure them ; and thinking more of their own 
loss in the destruction of the swine than of 
the gain to the poor man, they besought 
Jesus that he would depart out of their 
coasts. 

He turned and left them, for he could do 
them no good against their will, and went 
down to the shore to sail away again in the 
ship by which he had come. The poor man 
who had been cured went with him; he 



could not bear to leave the side of his deliv- 
erer, and begged that he might be allowed 
to go away with him in the ship. 

But Jesus would not take him away. He 
said, Go home to thy friends, and tell them 
what great things the Lord hath done for 
thee, and hath had compassion on thee. 

The man obeyed his words, and pub- 
lished abroad in all that country, and in the 
coasts of Decapolis, what great things Jesus 
had done unto him. 

Followed by a Multitude. 

This time the ship had a prosperous jour- 
ney, and Jesus landed with his disciples on 
another coast, where the people received him 
gladly. As before, he went through the 
cities and villages, teaching and curing those 
who were sick and afflicted, followed by his 
disciples and by a great multitude of other 
people. 

Amongst those who followed Jesus were 
several women, who also supplied his needs, 
providing him with food, and with money 
when it was required. One of these women 
was the wife of Chuza, the steward of King 
Herod, and her name was Susanna; another 
was Mary Magdalene, who had washed the 
feet of Jesus with her tears in the house of 
the Pharisee; a third was Salome, the wife 
of Zebedee, and the mother of the two disci- 
ples, James and John. 

All day long, Jesus ministered to the peo- 
ple, and when night came, he either accepted 
the hospitality of some of those who invited 
him to rest in their houses, or else spent the 
night in the open air with his disciples, 
making his bed on the green grass, with the 
stars shining far above over his head. 

Often, too, he would leave his disciples to 
take their rest, whilst he himself would go 
away alone to a mountain apart, and spend 
the whole night in prayer to God. 



396 



JESUS TEACHING AND HEALING. 



So the days went by, and the multitudes 
that gathered round him became always 
greater and greater. When he saw them he 
was filled with compassion, and one day 
he said to his disciples, The harvest truly is 
plenteous, but the laborers are few. Pray 
ye therefore the Lord of the harvest that he 
send forth laborers into his harvest. After 
this he went away, as he often did, and 
passed the night in prayer. 

The next day, he called the disciples 
around him, and said that he was going to 
set apart twelve of them for a special work. 
They were to be his chosen friends, and 
were usually to go with him wherever he 
went, but just now he had something else 
for them to do. 

The Twelve Apostles. 

Seven of these twelve disciples (who were 
called the Twelve Apostles) had already 
been chosen. Andrew, and John, the son 
of Zebedee, were the two who had first come 
to Jesus in Judaea, about a year before this 
time, and they had been quickly followed by 
Simon Peter, Philip, and Nathaniel (who was 
also called Bartholomew). Since then, James, 
the brother of John, had been called from 
his fishing, and Matthew the publican from 
the place of toll. 

Five others were chosen at this time. 
There was a second James, who was the son 
of Alphaeus, and a second Simon, called 
also Zelotes; there was also Thomas, and 
Thaddaeus, or Lebbaeus, and, last of all, 
Judas Iscariot. 

Jesus told them that he himself was going 
up to Jerusalem for a time, but that he 
wished them to remain in Galilee and carry 
on his work. They were not to go into any 
city of the Samaritans or of the Gentiles, 
but to remain among the cities of Israel, 



and preach the good news of the kingdom of 
heaven. 

They were to heal the sick, to cleanse the 
lepers, and to cast out devils, as Jesus him- 
self had done. Like him also, they were to 
have neither gold nor silver, nor even a 
change of clothing, but were to depend for 
everything upon the kindness of those whom 
they taught. 

Those who were good to them, he said r 
would be richly rewarded. If anyone gave 
them even a cup of cold water in a spirit of 
love, he would not fail to receive a blessing. 

When they entered a city or a village, 
they were to inquire who in it would be the 
most likely to receive them kindly, and then 
they were to go to the house to which they 
had been directed, and as they entered, they 
were to say, Peace be to this house. 

If the people made them welcome, they 
were to remain in the same house so long as 
they continued in that city or village; but if 
they refused to receive them, then they were 
to leave that place and go to another. 

How to Save Their Lives. 

They must be prepared, he said, for toil 
and hardships ; and must be ready to sacri- 
fice themselves even to death if need be,, 
for the truth they had to teach. But even 
though they might suffer for a time, they 
might feel sure that their Father in heaven 
was watching over them and caring for them ; 
and they would be called upon to make no 
sacrifice of which their Master would not 
first set them an example. 

He that doth not take up his cross and 
follow after me, said Jesus, is not worthy of 
me. He that seeketh to save his life shall 
lose it ; but he that loseth his life for my sake 
shall find it. Thus he taught the great les- 
son of self-sacrifice. 




IN MY FATHER'S HOUSE ARE MANY MANSIONS 




THE AGONY IN GETHSEMANE 




GOOD TREES BRING FORTH GOOD FRUIT. 



297 




JOY AFTER A NIGHT OF WEEPING. 



B98 



CHAPTER XXIX. 



The Man at the Pool of Bethesda — Trouble with the Pharisees — Plucking Corn 
on the Sabbath — David Eating the Shew-Bread — Death and Burial of John the 
Baptist — Feeding a Multitude — Storm on the Sea — Jesus Walking on the Water 
— Rescue of Peter — A Mother's Appeal for her Daughter — The Deaf and Dumb 
Man — A Blind Man Healed — Peter Called a Rock — -The Mount of Transfigura- 
tion—A Lunatic Cured. 




ANY who had heard of Jesus 
were anxious to learn more 
/^ ||%?/%l a S , > concerning him, and so 
when he had made an end 
of commanding his twelve 
Apostles, he sent them out 
by two and two to teach 
in all the cities of Galilee, 
whilst he himself made his journey to Jeru- 
salem alone. 

Now there was in Jerusalem a certain pool 
of water called the pool of Bethesda, Into 
this pool there came an angel at certain 
seasons, who stirred the water ; and so :°t 
was, that the first person who stepped into 
the pool after the stirring of the water, was 
made whole of whatsoever disease he had. 
The Jews had built five porches round the 
pool, and in these there lay constantly a 
number of sick people, and of blind, lame, 
and withered, waiting for the moving of the 
water, each with the hope that he might be 
the first to get in. 

When Jesus came to Jerusalem, he went 
to see the poor afflicted people at the pool of 
Bethesda, and he found there a man who 
had suffered from an infirmity for thirty-eight 
years. He could not move quickly, and as 
he had no friends to help him, he had never 
in all that time been able to reach the pool 
before anyone else. Jesus knew how long 



he had suffered, and he went up to him and 
said, Wilt thou be made whole ? 

The man answered, Sir, I have no man,. 
when the water is stirred, to put me into the 
pool, but while I am coming another steppeth 
down before me. 

Went Away with His Couch. 

Jesus said unto him, Arise, and take up- 
thy bed and walk, and at diese words, the 
power which for thirty-eight years had for- 
saken the limbs of the sick man was restored 
to them, and he arose and departed. 

Now it happened that the day on which 
Jesus cured this man was the Sabbath day. 
The Pharisees were exceedingly particular 
about the observance of the Sabbath, and 
many of the rules which they laid down for 
the people were concerning the various things 
that might or might not be done. One of 
these rules was that no burden might be car- 
ried on the Sabbath day, so that when some 
of the Pharisees met the man carrying his 
mattress, they stopped him and said, It is not 
lawful for thee to carry thy bed. 

The man answered, He that made me 
whole, the same said unto me, Take up thy 
bed and walk. 

Then the Pharisees asked, What man is 
he that said unto thee, Take up thy bed and 
walk ? 

399 



400 



MARVELLOUS WORKS AND WORDS. 



At first the man was unable to answer 
their question, for he did not know who 
Jesus was, and immediately after curing him, 
he had disappeared among the crowd. But 
soon afterwards it happened that Jesus found 
the man in the temple, and said to him, 
Thou art made whole. Sin no more, lest a 
worse thing come unto thee. 

The Pharisees Offended. 

Then the man knew who it was, and he 
went and told the Pharisees that it was Jesus 
who had made him well. From this time, 
the Pharisees began to persecute Jesus, be- 
cause he did these things on the Sabbath 
day. 

But Jesus answered them, My Father 
worketh hitherto, and I work. He meant to 
say that the work of God goes on, no matter 
what day of the week it is. The sun con- 
tinues to shine, the heavens are held up high 
above the earth, the trees and flowers are 
nourished, the sea is kept within its bounds, 
the children of men are preserved from 
danger on the Sabbath just as much as on 
"any other day. And, therefore, Jesus said 
that he would do likewise, and would not 
cease from his works of love and kindness, 
even though it might be the Sabbath day. 

Jesus did not remain long in Jerusalem, 
but returned to Galilee, where the twelve 
Apostles again gathered round him. 

They had been through the cities and vil- 
lages of Galilee, teaching and healing, and 
now the multitudes that followed Jesus were 
greater than ever. But about this time the 
Pharisees began to look upon him with dis- 
pleasure, and two things that shortly hap- 
pened, added to their indignation. 

It was again the Sabbath day, and Jesus 
was walking through the corn-fields with his 
disciples. They were hungry, and as they 
went, they plucked some of the ears of corn 



and began to eat them, rubbing them in 
their hands to separate the chaff, which was 
then blown away by the wind. 

Presently they were met by some of the 
Pharisees, who were angry with the disciples 
when they saw what they were doing, and 
said to Jesus, Behold, thy disciples do that 
which it is not lawful to do upon the Sab- 
bath. 

It was not that there was any harm in 
taking the corn, for anybody passing through 
the corn-fields was allowed to help himself 
to as much as he pleased ; but the Pharisees 
had made a rule that no sort of threshing- 
was to be done on the Sabbath day, and 
they said that to separate the chaff from the 
ears of corn was really a kind of threshing, 
and therefore, a breaking of the Sabbath. 

In answer to their rebuke, Jesus reminded 
them of what had been done by David, the 
great king, who had been called the man 
after God's own heart. 

David Perishing With Hunger. 

Once when David was in peril of his life, 
he came to the city where the tabernacle of 
God was resting (for it was before the build- 
ing of the temple), and asked the priest to 
give him some food. The priest answered 
that he had nothing but the sacred bread, 
which was placed each v/eek before the 
Lord, and which no one was allowed to eat 
but the priests only. 

But David was perishing with hunger, 
and so were his followers, and he made the 
priest give him the sacred bread, though it 
would not have been right to take it at any 
other time. 

Jesus also reminded the Pharisees that in 
the temple the priests did much necessary 
work on the Sabbath day in preparing the 
fires, and slaying the animals for sacrifice. 
He said, moreover, that if the Pharisees had 



MARVELLOUS WORKS AND WORDS. 



40] 



understood what the prophets had so often 
void them, namely, chat what God requires is 
Ijie sincere worship of the heart and not any 
mere observance of rides, they would not 
have condemned the disciples, who in the 
sight of God had done no wrong. 

Later on the same day, he entered the 
synagogue according to his custom, and 
behold, there was a man there who had a 
withered hand. 

Doing Good on tne Sabbath. 

The Pharisees were now eager for some 
opportunity of publicly accusing Jesus of 
breaking the Sabbath, so when they saw the 
man who had come into the synagogue with 
the hope of being cured, they said to Jesus, 
Is it lawful to heal on the Sabbath day ? 

Before answering them, he commanded 
the man to stand foith in the midst, and then 
he said, I will also ask you one thing. Is it 
lawful on the Sabbath days to do good or to 
do evil, to save life or to destroy it ? What 
man shall there be among you that shall have 
one sheep, and if it fall into a pit on the 
Sabbath day, will he not lay hold on it and 
lift it out? How much then is a man better 
than a sheep ? Wherefore it is lawful to do 
well on the Sabbath days. 

He longed to make them understand that 
in their manner of explaining the law of God 
about the Sabbath, they were not honoring, 
but dishonoring him ; but they would not 
learn. They would not even make any 
answer, and Jesus looked round upon them 
with anger, being grieved at the hardness of 
their hearts. 

Then, turning to the man with the with- 
ered hand, he said, Stretch forth thy hand. 

A moment before, the arm was lying at 
the man's side, dead and useless, but he did 
according to the word of Jesus, and behold 
his hand was restored whole as the other. 
26 



But the Pharisees only hated Jesus the 
more, and they went out and took counsel 
how they might destroy him, so that he was 
again obliged to withdraw himself from Ca 
pernaum. 

All this time, John the Baptist was still 
shut up in a gloomy dungeon in the fortress 
of Macherus. 

The weeks and months had passed wear 
ily away, although he was allowed to see 
his disciples from time to time, and to hear 
from them of what was passing in the outer 
world. 

Once he had sent some of his disciples to 
Jesus, and had received from him a message 
of comfort and encouragement. He had 
told them to ask Jesus if he was indeed the 
Messiah for whom they had been looking, 
and Jesus answered the messengers by telling 
them to go back to John and tell him of all 
that was going on. Tell him, he said, that 
the blind receive their sight, and the lame 
walk ; the lepers are cleansed, and the deaf 
hear ; the dead are raised up, and the poor 
have the gospel preached unto them. 

A Wicked Queen. 

John might perhaps have been released, but 
he had an enemy in the queen, whose name 
was Herodias. She was a very beautiful 
woman, who had been the wife of Herod's 
brother ; but Herod had carried her off from 
his brother's house, and had married her 
himself. This was very wicked, and John 
said to Herod, It is not lawful for thee to 
have thy brother's wife. 

It was for this reason that the queen hated 
John. She would gladly have killed him if 
she could, but she had not been able as yet 
to accomplish her purpose, for Herod feared 
John, knowing he was a just man and a holy, 
and he often sent for him, and heard him 
gladly. 



4U_! 



MARVELLOUS WORKS AND WORDS. 



But at last the opportunity came for which 
the queen had heen waiting. It was the 
birthday of King Herod, and he had made 
a great supper to all his lords and high cap- 
tains, and the chief men of Galilee. When 
the feast was ended, the daughter of Hero- 
dias came in and danced before them. She 



me here at once the head of John the Bap- 
tist in a dish. 

When the king heard what it was that th e 
girl desired, he was exceeding sorry, but he 
had promised by an oath, in the presence of 
many witnesses, to give her whatsoever 
should ask, and though he knew he should 




THE BURIAL OF JOHN THE BAPTIST. 



pleased Herod so well that he said he would 
give her whatever she should ask, and prom- 
ised with an oath that she should have it, 
even if it were the half of his kingdom. 

The girl went out and said to her mother, 
What shall I ask ? And then the queen 
thought of her revenge, and told her to go 
back quickly and say, I will that thou give 



do a greater wrong by keeping his promise 
than by breaking it, he had not the courage 
to deny her. 

He sent a messenger in all haste to the 
prison to command that John should be put 
to death immediately, and soon the bleeding 
head of the prophet was brought to l.im 
upon one of the golden dishes that had been 



MARVELLOUS WORKS AND WORDS. 



403 



used at the feast. He gave the ghastly 
present to the girl, and she took it and car- 
ried it to her mother. 

You may imagine how grieved and dis- 
tressed the disciples of John were when they 
heard that the king had killed their dear 
master. They went to the prison, then lov- 
ingly and sadly took up the headless body, 
and laid it reverently in a tomb. 

A Crowd Waiting for Him. 

After this they went and told Jesus. Their 
hearts were sore and full of sadness, and 
they knew he would sympathize with them 
—they knew he loved their master. 

Did Jesus grieve ? Yes ; for no heart was 
ever so loving or tender as his own. When 
he heard what had happened, his heart was 
wrung with grief, and he longed to be alone 
for a time, until at least the first sad days of 
mourning should have passed. He entered 
the ship and went away with the disciples, 
hoping to get to a desert place where he 
would be at a distance from the multitude, 
but it was in vain. 

The people had seen him leave, and having 
guessed where he was going, they had 
hurried to the place by land, so that when 
Jesus arrived in the ship, he found them 
already there, waiting for him. 

But much as he had longed for rest and 
solitude, Jesus showed no signs of impa- 
tience as he caught sight of the waiting 
multitude. With infinite compassion he 
looked round upon them, and all that day 
he taught them and healed their sick. 

When the evening drew near, the disciples 
came to him, and reminded him that the 
day was wearing away and they were in a 
desert place ; and they asked him to send 
away the people quickly, that they might go 
into the towns and villages near, and buy 
themselves food before the night should set in. 



But Jesus would not send the people away 
hungry at that late hour, and he said to the 
disciples, They need not depart — give ye 
them to eat. 

The disciples did not know how this was 
to be accomplished, for they had but five 
loaves and two fishes, and if they had 
attempted to buy food for such a multitude, 
two hundred pennyworth would not have 
been sufficient. 

They waited to see what Jesus would do, 
and he said, Make the men sit down. 

Now there was much grass in the place, 
so the men sat down, in number about five 
thousand. There were a hundred rows of 
them, and fifty men in each row. 

Then Jesus took into his hands the bread 
and the fishes, and looking up to heaven, he 
blessed the food. After this, he broke the 
bread, and divided the fishes also, and gave 
a portion to each of the twelve Apostles to 
set before the people. 

And so it was that they gave to each man 
as much as he desired, and yet there was 
always enough left for the next. Every one 
of the five thousand ate and was satisfied, 
and after that, when Jesus told the disciples 
to take up the broken pieces that remained, 
they filled twelve baskets with the fragments 
of the five barley loaves that remained over 
and above unto them that had eaten. 

Many Believe on Him. 

Then those men, when they had seen the 
miracle that Jesus did, said, This is, of a truth, 
that Prophet who should come into the world. 

When the children of Israel thought of 
the Messiah for whose coming their fathers 
and their father's fathers had looked forward 
with eager hope, they always pictured him 
as a mighty king. 

The miracle that Jesus had just wrought, 
convinced the people that he was indeed the 





CHRIST FEEDING THE MULTITUDE. 



404 



MARVELLOUS WORKS AND WORDS. 



40b 



Messiah, and they could not understand his 
unwillingness to lead them against their 
enemies. They tried to take him by force 
and make him a king, but he would not 
yield to their wishes. 

All through his life, Jesus sought in vain 
to make his followers understand that he had 
come to found a kingdom, not of earth but 
of heaven, and that the enemies against 
whom he waged war were not human beings, 
but wicked thoughts and evil deeds. It was 
not till long afterwards that they knew what 
he meant by the saying, My kingdom is not 
of this world. 

They Thought He Was a Spirit. 

At last all the people were sent away to 
their own homes. Night had now fallen, 
and Jesus was able to obtain that quiet time 
for communion with God which he had so 
greatly desired. He told his disciples to go 
back without him by ship to Capernaum, 
saying that he himself would follow them 
later, and they went down to the shore and 
launched their ship, leaving him in prayer 
upon the mountain side. 

It ought to have taken two o~ hree hours 
only to sail to Capernaum, bu. the night 
was stormy, and when midnight was already 
passed, the disciples were still far away. The 
sails were of no use, for the wind was con- 
trary, and they had been obliged to take to 
the oars, but even so they made little pro- 
gress. The wind was blowing heavily 
against them, and they were faint and weary 
after the long day's labor. 

By-and-by, in the fourth watch of the 
night, in the thick darkness that comes 
before the dawn, they saw the figure of a 
man coming towards them, clothed in white 
garments. 

He was walking on the crests of the 
waves, and they cried out for fear, supposing 



that they had seen a spirit. But their fear 
was soon dispelled, for they heard a well- 
known voice which rose above the raging of 
the wind, and said to them, Be of good 
cheer, it is I. Be not afraid. 

It was Jesus, who had seen their distress, 
and had come to help them. They knew 
his voice, and Peter cried out, Lord, if it be 
thou, bid me come unto thee upon the 
water. 

Jesus answered, Come, and Peter left the 
ship and walked upon the water to go to 
Jesus. But when he saw the wind boister- 
ous, he was afraid, and beginning to sink, he 
cried, Lord, save me ! 

Then Jesus stretched out his hand, and 
caught him, and said unto him, O thou of 
little faith, wherefore didst thou doubt ? 

After this, they both entered into the ship, 
and immediately the wind ceased, so that 
they soon touched the coast of Capernaum, 

The next day, Jesus entered into the 
synagogue, and taught. The people whom 
he had fed on the previous evening had also 
made their way to Capernaum, seeking for 
Jesus, but they were astonished to find that 
he had arrived before them, for they had seen 
the disciples leave without him, and they 
asked him, Master, when earnest thou 
hither ? 

The Bread of Heaven. 

Jesus did not answer their question, but 
he said, Ye seek me because ye did eat of 
the loaves, and were filled. Labor not for 
the meat which perisheth, but for that meat 
which endureth unto everlasting life. 

Then he went on to say to them, The 
bread of God is he which cometh down 
from heaven, and giveth life unto the world. 
I am the bread of life. I came down from 
heaven, not to do mine own will, but the 
will of him that sent me. 



406 



MARVELLOUS WORKS AND WORDS. 



They did not understand his meaning, but 
afterwards he made it more plain to his dis- 
ciples. The words that I speak unto you, 
he said, they are spirit and they are life. 

In consequence of the enmity of the 
Pharisees, Jesus again left Capernaum, and 
this time he went away to a greater distance, 
even as far as the land of Phenicia, to the 
coasts of the Gentile cities of Tyre and Sidon. 

He did not wish to do any mighty works 
in these places, for he had left the land of 
Israel because he desired rest, and time for 
quiet thought and prayer ; but even here the 
people had heard of him, and his fame could 
not be hid. 

As he was journeying in that country, 
there came a Gentile woman, who cried unto 
him, saying, Have mercy upon me, O Lord, 
thou Son of David ; my daughter is griev- 
ously vexed with a devil. 

The Daughter Was Cured. 

Jesus answered her not a word, but the 
woman continued to follow him, and the dis- 
ciples, who were vexed that she should be so 
persistent, said to him, Send her away, for 
she crieth after us. 

This Jesus would not do ; but he said 
aloud, so that the woman could hear it, I am 
not sent but unto the lost sheep of the 
house of Israel. 

But though the woman heard this, she 
did not even then give up hope. Her great 
love for her daughter urged her on, and 
coming nearer, she fell at the feet of Jesus, 
and worshipped him, saying, Lord, help me. 

Jesus saw that she was most earnest in 
her request, and in order to make a yet 
further trial of her faith, he said, It is not 
meet to take the children's bread, and to cast 
it to dogs. Meekly she answered, Yea, 
Lord, but even the dogs eat of the crumbs 
that fall from their master's table. 



Then Jesus felt that she need be tried no 
longer, and he said unto her, O woman, 
great is thy faith. Be it done unto thee even 
as thou wilt. The devil is gone out of thy 
daughter. 

Once before, in the case of the Roman 
centurion, Jesus had marvelled at the faith 
of a Gentile. This poor woman, in like 
manner, had shown greater faith than many 
of the children of Israel. As soon as Jesus 
had spoken the words that she had greatly 
desired to hear, she turned away fully satis- 
fied ; and when she came home, she found 
her daughter cured, and lying peacefully 
upon the bed. 

After leaving the coasts of Tyre and Sidon, 
Jesus returned into Galilee by a route which 
led him through the region of Decapolis, or 
the Ten Cities. 

This country lies to the east of Galilee, 
and it was here that Jesus had landed, some 
time before, when he cured the man 
possessed with devils. The people had then 
been afraid of his power, and had besought 
him to depart out of their coasts. But since 
that time, the man who had been healed had 
spread abroad the knowledge of what Jesus 
had done for him, and now all the people 
gathered round Jesus, bringing with them 
those that were blind, lame, dumb, crippled, 
and many others. They cast them down at 
his feet, and he healed them. 

He Both Heard and Spoke. 

Among the rest was a man who was deaf, 
and had an impediment in his speech, so that 
it was impossible to understand what he said. 
Jesus took him aside from the multitude, and 
putting his fingers into his ears, he spit, and 
touched his tongue. 

Then he looked up to heaven and sighed, 
for his spirit was oppressed by all the misery 
and suffering around him ; but he knew that 



MARVELLOUS WUKKS AND WORDS. 



407 



through the help of the Father in heaven the 
evil could be overcome. After this, he again 
looked at the man, and pronounced a 
Hebrew word, which means, Be opened. 
Immediately his ears were opened, and the 
cord that had fastened down his tongue was 
loosed, so that he could speak plainly. 

Jesus charged the people that they should 
not tell anyone of what had been done, but 
the more he charged them, so much the 
more a great deal they published it, for they 
were beyond measure astonished ; and they 
said, He hath done all things well. He 
maketh both the deaf to he?-, and the dumb 
to speak. 

The consequence was that, as before, the 
multitude gathered round Jesus more closely 
than ever, and for three whole days after this, 
he taught and healed them without ceasing. 

They were now in a desert place, and the 
food that the people had brought with them 
was all gone. Then Jesus said to his 
disciples, I have compassion on the multitude, 
for they have now been with me three days, 
and have nothing to eat ; and if I seno them 
away fasting to their own houses, they wil. 
faint by the way, for divers of them came 
from far. 

Only a Few Loaves and Fishes. 

The disciples thought, perhaps, of the 
time, not so long ago, when he had formerly 
fed the multitude, but all they said was, 
From whence can a man satisfy these men 
with bread, here in the wilderness ? 

Jesus asked them, how many loaves have 
ye ? They answered, Seven, and a tew little 
fishes. Then, as before, Jesus commanded 
the people to sit down on the ground, and 
he took the seven loaves and the fishes, and 
gave thanks. After this, he divided them, 
and gave the pieces to the disciples, and the 
disciples gave them to the multitude. 



And they did all eat and were filled, and 
they took up of the broken pieces that re- 
mained, seven baskets full. Now they that 
had eaten were about four thousand men, 
besides women and children. 

After this, Jesus sent away the multitude, 
and taking ship, he crossed over to the other 
side of the lake, and returned to Caper- 
naum. 

He was, however, obliged to leave it again 
almost immediately on account of the ill- 
will of the Pharisees ; and this time he set 
his face towards the north-east. 

A Man's Sight Restored. 

He had to pass near the cities of Beth- 
saida and Csesarea Philippi, and when he 
was in the neighborhood of Bethsaida, they 
brought to him a blind man, beseeching him 
that he would give him back his sight. 

Jesus took him by the hand and led him 
away from the town, and when he had laid 
his hands upon him, he asked him if he saw 
anything. The man looked up and said, I 
see men as trees, walking. Then Jesus 
again laid his hands upon his eyes, and now 
his sight was altogether restored, and he 
could see clearly. 

Later on, when they had come near to the 
town of Caesarea Philippi, Jesus one day 
asked his disciples, Whom say the people 
that I am. 

They answered, Some say that thou art 
John the Baptist, others say Elijah, and 
others say that Jeremiah or one of the old 
orophets is risen again. 

He said unto them, But whom say ye that 
I am ? Simon Peter answered, Thou art the 
Christ, the Son of the living God. 

Then Jesus said unto him. Blessed art 
thou, Simon the son of Jonah, for flesh and 
blood hath not revealed it unto thee, but my 
Father which is in heaven. And I say unto 



408 



MARVELLOUS WORKS AND WORDS. 



thee, that thou art Peter, and upon this Rock 
[ will build my church, and the gates of hell 
shall not prevail against it. And I will give 
unto thee the keys of the kingdom of 
heaven, and whatsoever thou shalt bind on 
earth shall be bound in heaven, and whatso- 
ever thou shalt loose on earth shall be loosed 
in heaven. The word Peter means the 
Rock. 

After this, Jesus began to tell his disciples 
that a great trouble was before them. Soon, 
he said, they would go up to Jerusalem, and 
then he would suffer many things of the 
elders and chief priests and Scribes, ana 
would be killed, but on the third day he 
would rise again. 

Peter Sharply Rebuked. 

They heard what he said, but they could 
not believe it, or understand that he was 
speaking, in truth, of suffering and death. 
It was but now that Peter had declared him 
to be the Messiah, and Jesus had approved 
his words. How could it be that he was 
going to be put to death ? Surely, when 
they reached Jerusalem, the chief priests 
would receive him with honor, and he would 
reign gloriously I If otherwise, would it not 
be better to refrain from going to Jerusalem 
at all ? There were men in abundance in 
Galilee who were ready to hail Jesus as their 
king. 

Peter even ventured to remonstrate with 
him, and answered him, saying, This be far 
from thee, Lord. This shall not be unto 
thee. 

But Jesus rebuked him sharply, and said, 
Get thee behind me, Satan. Thou art an 
offence unto me, for thou savorest not the 
things that be of God, but those that be of 
men. 

He meant to teach his disciples, and 
through them all mankind, that the worst 



service a man can render to his friend, is that 
of trying to dissuade him from the path of 
duty, even though it may seem to be the 
path of trial and of failure. 

And then he added, in words like those 
which he had used in sending out the twelve 
Apostles, If any man will come after me, let 
him deny himself, and take up his cross, and 
follow me. For whosoever will save his life 
shall lose it ; but whosoever will lose his life 
for my sake the same shall find it. For 
what is a man profited, if he gain the whole 
world and lose his own soul ? Or what shall 
a man give in exchange for his soul ? Foi 
the Son of Man shall come in the glory oi 
his Father with his angels, and then he shall 
reward every man according to his works. 

A Snow-Capped Mountain. 

Passing on from the neighborhood of 
Caesarea Philippi, Jesus continued to journey 
northwards with his disciples. Before them 
in the distance there shone the summit of a 
noble mountain, covered with perpetual 
snow. It was called Mount Hermon, and 
its glistening crown could be seen for many 
miles away, as it stood out, grand and beau- 
tiful, against the evening ~ky. 

It was towards this mountain that Jesus 
was now journeying, and at last, on the 
eighth day, he reached its foot. The night 
was already coining on, but he would not 
delay beginning to make the ascent, and, 
leaving the rest of the disciples below, he 
went forward with only the three that he 
loved the best, Peter and James and John. 

But after a time, the three disciples, whc 
were tired after their day's journey, became 
heavy with sleep, and Jesus left them to lie 
down and rest, whilst he himself climbed 
higher up the mountain, that he might 
spend the time in prayer. His mind was 
filled with the thought of all that was to 



MARVELLOUS WORKS AND WORDS. 



409 



befall him at Jerusalem, and he desired to 
gain strength from God to tread the thorny 
path that lay before him. 

Meanwhile Peter and James and John 
had fallen into a deep sleep, but suddenly 
they awoke, and became aware that some- 
thing very solemn and wonderful was taking 



They were speaking o. is leath, which was 
to take place at Jerusalem. 

Never before had the disciples beheld so 
glorious a vision, and as they gazed upon the 
altered form of their Master, they were filled 
with awe and solemn rapture. They longed 
to continue looking forever on that wondrous 




THE TRANSFIGURATION. 



place. Looking up towards that part of the 
mountain where Jesus had been praying, 
they beheld him transfigured before them. 
His countenance did shine as the sun, and 
his raiment was white as the light. 

And behold there were two others — 
Moses, the giver of the Law, and Elijah, the 
great prophet, who were talking with Jesus. 



sight, and Peter cried out, Lord, it is good 
for us to be here ; and let us make three 
tabernacles, one for thee, and one for Moses, 
and one for Elijah. 

He hardly knew what he said, but he felt 
that he would like to continue there forever, 
living in tents made of branches upon the 
mountain-side. 



410 



MARVELLOUS WORKS AND WORDS. 



But even as he spoke, there came a cloud 
which overshadowed them, and the disciples 
feared as they entered into it. Then they 
heard a voice coming out of the cloud which 
said, This is my beloved Son, in whom I am 
well pleased. Hear ye him. And they fell 
upon their faces to the earth, overpowered 
with awe at the voice of God. 

The Lunatic Child. 

How long they remained thus they knew 
not, but after a while they felt some one 
touch them, and looking up, they perceived 
that the vision was past, and that Jesus had 
descended from the height above, and was 
standing by their side. 

From the majesty of the lonely mountain- 
top, from the peace and the rapture of 
communion with God, Jesus descended with 
his three disciples into the plain. 

As they approached the place where they 
had left the rest, they perceived a great 
multitude gathered together, with the 
disciples in the midst, and certain of the 
Scribes and Pharisees, clamoring and dis- 
puting. 

The radiance which the disciples had 
beheld, had not as yet entirely left the face 
of Jesus, and as he came near, the multitude 
gazed at him with astonishment, and running 
towards him, saluted him. 

He asked what was the cause of the 
tumult, and one of them answered, Master, 
I beseech thee to look upon my son, for he 
is mine only child. He is lunatic and sore 
vexed, and, behold, a spirit taketh him, and 
he suddenly crieth out, and it teareth him 
that he foameth. And I brought him to 
thy disciples that they should cast it out, and 
they could not. 

Jesus was grieved that his disciples should 
have been unable to cast out the evil spirit, 
for he had already given them this power, 



and he cried out, O faithless and perverse 
generation, how long shall I be with you ? 
How long shall I suffer you ? Then, turn- 
ing to the father he said, bring thy son 
hither to me. 

The boy was brought forward into the 
midst, but as he was coming, the devil 
dashed him down and tore him with griev- 
ous convulsions, and he fell upon the ground, 
and wallowed, foaming. 

Jesus asked the father, How long is it 
since this hath come unto him ? 

He said, From a child. And ofttimes it 
hath cast him into the fire and into the 
waters to destroy him ; but if thou canst do 
anything, have compassion on us and help 
us. 

All things, answered Jesus, are possible to 
him that believeth. 

Then the father of the child cried out, 
and said with tears, Lord, I believe — help 
thou mine unbelief. 

The Evil Spirit Came Out. 

And he to whom no one ever appealed in 
vain for help, had compassion on the poor 
father, and turning again to the child, he 
rebuked the devil within him, saying, Thou 
dumb and deaf spirit, I charge thee, come 
out of him, and enter no more into him. 

The spirit cried out and again convulsed 
the boy, but at last it left him, and he lay on 
the ground as one dead, insomuch that many 
of the crowd said, He is dead. 

But Jesus took him by the hand, and 
lifted him up, and delivered him again to his 
father, cured and in his right mind. 

Afterwards, when they were alone, the 
disciples asked Jesus why it was that they 
had been unable to cast out the evil spirit, 
for before, when Jesus had sent them out by 
two and two, they had cast out many devils. 
He answered, Because of your unbelief. 



CHAPTER XXX. 



Lesson from a Little Child — The Unjust Steward — Money Found in a Strange 
Place — Feast of Tabernacles — Pharisees Angry — The Man Blind from his Birte 
--Ten Lepers Healed — Jesus Blessing Little Children — The Good Samaritan — 
Jesus at Jerusalem and Bethany — The Raising of Lazarus — Two Blind Men 
Receive their Sight. 




ESUS now turned his back upon 
the beautiful snow mountain, and 
began his homeward journey 
towards Capernaum. As they 
went, he again spoke tc his dis- 
ciples of going up to Jerusalem, 
and of how he would be deliv- 
ered into the hands of wicked men, and be 
killed, and after three days would rise again. 
They listened to his words, but did not in 
ihe least understand their meaning. The 
one thing that filled their minds was the 
thought of going up to Jerusalem. Jesus 
had now told them plainly that he was the 
Messiah, and they made sure that when he 
next went there, he would be received with 
honor by the chief priests and Scribes and 
Pharisees . 

So much, indeed, were they occupied with 
these thoughts, that on the way to Caper- 
naum, they began disputing with one another 
as to which :>f them should be the greatest 
\ r \ the kingdom of heaven, which they sup- 
nosed their Master would now establish in 
xi some outward form. 

Jesus said nothing at the time, but in the 
evening, after they had reached Capernaum, 
and were sitting in the house at their evening 
meal, he asked them what it was that they 
had been disputing about on the way. 

They were ashamed to tell him ; but Jesus 
knew what it was, and he called a little child 



to him, and said to the disciples, Verily, I 
say unto you, except ye be converted, and 
become as little children, ye shall not enter 
into the kingdom of heaven. Whosoever, 
therefore, shall humble himself as this little 
child, the same is greatest in the kingdom of 
heaven. If any man desire to be first, the 
same shall be last of all, and the servant of 
all. This was the only way to become first 

The Little Child. 

This was not the only time when the 
question arose among the disciples as tc 
which of them should be the greatest, and 
Jesus used to tell them that in the kingdom oi 
heaven it was not as in the kingdoms of this 
world, where those who had the most power 
are accounted the greatest. On the contrary, 
he said, It shall not be so among you, but 
whosoever will be great among you, let him 
be your servant, and whosoever will be chief 
among you, let him be a servant ; even as 
the Son of Man came not to be served by 
others, but himself to serve, and to give his 
life a ransom for many. 

Jesus went on to tell the disciples that 
those who showed kindness to little children 
were really doing a service to himself, and 
that he would accept the kindness as if it 
were actually done unto him. 

He warned them also that a terrible pun 
ishment would overtake those who, by set 

411 



412 



LAST VISIT OF JESUS TO GALILEE. 



ting them a bad example, should do harm 
to little children, or any that were } oung or 
ignorant ; or who by carelessness or wicked- 
ness should cause them to fall into sin. It 
would be better for them, he said, that a 
millstone should be cast about their necks, 
and that they should be drowned in the 
depths of the sea. 

After this, Jesus spoke to them about the 



he had, that payment might be made. 

Then the servant fell down at his feet, and 
besought him, saying, Lord, have patience 
with me, and I will pay thee ail. 

And the lord of that servant was moved 
with compassion, and he set him free, and ; 
forgave him the whole debt. 

But the same servant went out, and found 
one of his fellow-servants who owed him a 




JESUS TEACHING HUMILITY BY A LITTLE CHILD. 

duty of forgiving those who had done them 
some wrong, and he told them a parable of 



a certain king, who had a servant that owed 
him ten thousand talents. This was an enor- 
mous sum — for a talent was worth about 
twelve hundred dollars of our money — and 
as the servant had not wherewith to pay, his 
lord commanded him to be sold into slavery 
with his wife and his children and all that 



small debt of a hundred pence, and instead 
of remembering the mercy that had just been 
shown to him, he laid hands on him, and 
took him by the throat, saying, Pay me that 
thou owest. 

His fellow-servant fell down at his feet, 
just as he had fallen at the feet of the king, 
and said, in the very same words, Have 
patience with me, and I will pay thee all. 



LAST VISIT OF JESUS TO GALILEE. 



413 



But he would not; and he went and cast 
him into prison until he should have paid 
tne debt. 

His fellow-servants saw what was done, 
and they were very sorry, and went and told 
their lord all that was done. Then the king 
called that servant into his presence, and said 
to him, O thou wicked servant, I forgave 
thee all that great debt, because thou de- 
siredst me. Shouldest not thou also have 
compassion on thy fellow-servant, even as I 
had pity on thee ? 

The Tribute-Money. 

And the king was angry, and he delivered 
him over unto the tormentors until he should 
have paid all that was due unto him. 

Even so, ended Jesus, shall my heavenly 
Father do also unto you, if ye from your 
hearts forgive not every one the trespasses 
of his brother. 

Whilst Jesus was at Capernaum, he stayed 
as usual in the house of Peter, and hearing 
that he had returned, the men who collected 
the tribute-money came to Peter, and asked, 
Doth not your Master pay tribute? 

This was not the tax paid to the Romans, 
but another tax of half a silver shekel — about 
eighteen cents of our money — which was 
claimed for the expenses of the temple ser- 
vices. It was paid by every Jew, in what- 
ever part of the world he might live, and 
when Peter was asked if his Master was wil- 
ling to pay the tribute, he answered, Yes. 

But when he returned to the house, and 
told his Master of what he had said, there 
ivas no money for paying the tax. Then 
Jesus said to him, Go thou to the sea and 
cast a hook, and take the fish that first 
cometh up, and when thou hast opened his 
mouth, thou shalt find a silver shekel. That 
take, and give unto them for rae and thee. 

The brethren of Jesus now came to him, and 



urged him to go up to Jerusalem, and make 
himself known as the Messiah. The Feast 
of Tabernacles was at hand, and this, they 
said, would be a good opportunity, for 
Jerusalem would then be crowded with 
people. 

Jesus at the Feast. 

But Jesus thought otherwise. His time 
was not yet come, and he said to his breth- 
ren that i r he went at all to the feast, it 
would not be to proclaim himself the 
Messiah, but as it were in secret. He told 
them to journey on without him, and he 
himself remained in Galilee for some days 
after they had left. 

Then he went to Jerusalem alone, and 
reached the city after the feast had begun, 
when all the people were wondering whether 
he would come or not. His first act was to 
go into the temple and teach, and the people 
listened with astonishment, for they knew 
that he had been brought up in no school of 
learning ; but Jesus answered, My teaching 
is not mine, but his that sent me. 

As in Galilee he had taught the people 
by parables, so now he drew lessons from 
the things around him. While the Feast of 
Tabernacles lasted, it was the custom each 
morning to perform a great ceremony called 
the Drawing of Water. 

The people assembled at the temple, and 
when the morning sacrifice had been laid 
upon the altar, the priest took a golden jug 
and carried it down to the Pool of Siloam, 
which was at some little distance. There he 
filled it with water, and then returned to the 
temple ; and as he re-entered the gates, the 
rest of the priests blew a joyful blast upon 
the silver trumpets, and continued to blow 
until the priest had carried the golden jug 
up to the altar and poured out the wates 
into a silver basin. 



414 



LAST VISIT OF JESUS TO GALILEE. 



Then all the people sang the six Psalms 
from the 1 1 3th to 1 1 8th, and when they 
came to the verse, For he is good, for his 
mercy endureth for ever, they waved the 
palm branches which they carried in their 
hands, and rejoiced before the Lord. 

On the last day of the feast, after the 
people had witnessed this ceremony every 
day for seven days, Jesus began to tell them 
about the living water of which he had 
spoken to the woman of Samaria, and he 
cried aloud so that all could hear, If any 
man thirst, let him come unto me and drink. 

Again, on another day, Jesus pointed to 
the two gigantic golden candlesticks which 
stood in one of the temple courts. They 
were fifty cubits high, that is to say, about 
fourteen times the height of a man, and at 
the top of each were five lamps which were 
reached by a very long ladder. Every even- 
ing while the feast lasted, these lamps were 
lighted, and they lit up the whole city. 

While the people were occupied in looking 
at the lighting of the lamps, Jesus said unto 
them, I am the Light of the world. He 
that followeth me shall not walk in darkness, 
but shall have the Light of Life. 

Would not Arrest Him. 

Many of the people would gladly have 
listened to the words of Jesus, but the 
Pharisees always interrupted him, and tried 
to make it appear that he had said some- 
thing wrong. They were afraid lest he 
should gain an influence over the people and 
lead them to think less of their own teaching. 

They even went so far as to send officers 
to seize him, but the officers returned with- 
out their prisoner. Whilst they were wait- 
ing for an opportunity to take him, they 
heard the words that he was speaking to the 
people, and they went back to the Pharisees 
and said, Never man spake like this man. 



The Pharisees were angry, but one of 
them named Nicodemus, the same who had 
once visited Jesus by night, asked the rest 
if it was fair to condemn a man before he 
had been tried and found guilty. They 
knew that it was against their law to do so, 
but they would not pay any attention, and 
only mocked at Nicodemus, asking if he 
also was a follower of the Prophet of Gali- 
lee. 

Jesus again told the people, on the day 
after these things, that he was the Light of 
the World, and the Pharisees, as usual, 
began to contradict and to question him. 
They said, Thou bearest witness of thyself, 
thy witness is not true. 

In answer to this, Jesus told them that he 
had been sent by God his ^eavenly Father 
to teach them things that he himself had 
been taught by God ; and he said, Your 
father Abraham rejoiced to see my day, and 
he saw it, and was glad. 

They Wanted to Stone Him. 

The Jews answered, Thou art not yet 
fifty years old, and hast thou seen Abra- 
ham ? 

Then Jesus said unto them, Verily, verily, 
I say unto you, Before Abraham was, I am. 

At these words they were filled with hor- 
ror, for it seemed to them that the most 
awful blasphemy had been uttered. They 
thought that Jesus, being a man, had made 
himself equal with God ; and as the punish- 
ment decreed in the Law for those who 
should blaspheme the name of God was 
death by stoning, they took up stones to cast 
at him. But the hour for him to die was not 
yet come, and he hid himself, and went out 
of the temple. 

Almost immediately afterwards, it hap- 
pened that Jesus noticed a beggar, who was 
well known in Jerusalem as having been 




'WHEREAS I WAS BLIND, NOW I SEE, 



41£ 



416 



blind from his birth. The disciples were 
now again with their Master, and they asked 
him saying, Who did sin, this man or his 
parents, that he was born blind? 

The News Spread Quickly. 

It was a common belief among the Jews 
that afflictions were the direct consequence of 
sin ; but Jesus told the disciples that they 
must not suppose that either the man himself 
or his parents had sinned more than others, 
but that they should presently see the works 
of God manifested in him. I must wor 1 : the 
works of him that sent me while it is day, he 
said ; the night cometh when no man t. m 
work. 

After this, he anointed the eyes of the 
blind man, and told him to go and wash in 
the Pool of Siloam. This he did, and pres- 
ently came back, cured and able to see. 

The news that the blind man had been 
restored to sight was quickly spread abroad. 
The neighbors could hardly believe that he, 
whom they now saw with his eyes open, 
was the blind beggar they had known so well. 
Some said it is he ; others said, No, but it is 
like him ; but the man himself said, I am he. 

Then they asked him, How were thine 
eyes opened ? He answered, The man that 
is called Jesus made clay and anointed mine 
eyes, and said to me, Go to Siloam and wash ; 
so I went and washed, and I received my 
sight. 

The news soon reached the ears of the 
Pharisees, and the man who had been blind 
was brought before them, and made to re- 
peat the whole story of how he had been 
cured ; but as it happened that the day on 
which this had taken place was the Sabbath, 
the Pharisees said, This man is not from 
God, because he keepeth not the Sabbath 
day. 

Some of them, however, disagreed, and 



LAST VISIT OF JESUS TO GALILEE. 

a man that is a sinner do 



said, How can 
such miracles ? 

There was thus a division among them, 
and they turned again to the man, and asked 
what he thought of him. He answered, He 
is a prophet. 

But the Pharisees were not pleased with 
this answer, and they tried next to persuade 
themselves that the man had not been really 
cured, so they sent for his parents, and 
asked them, Is this your son who ye say 
was born blind ? 

The parents answered, We know that this 
is our son, and that he was born blind, but 
how he now seeth we know not, or who 
hath opened his eyes, we know not. He is 
o." age, ask him, he shall speak for himself 

Believed With all His Heart. 

The parents were, in fact, afraid of the 
Pharisees, for they had agreed already that 
if any man should confess that Jesus was 
the Christ, he should not be allowed to come 
any more to the synagogue to join in the 
worship of God. 

Then the Pharisees called the man again, 
and told him that Jesus was a sinner. But 
the man answered, Whether he be a sinner 
or no, I know not; one thing I know, that 
whereas I was blind, now I see. If this 
man were not of God, he could do nothing. 

They tried to convince him that they were 
in the right, but when they could not make 
him change his opinion of the man who had 
cured him, they carried out their threat, and 
cast him out of the synagogue. 

Jesus heard what they had done, and 
desired to comfort him, so he found him out, 
and said, Dost thou believe in the Son of 
God? 

The man asked, Who is he, Lord, that I 
should believe in him ? And when Jesus 
answered, It is he that talketh with thee, he 



LAST VISIT OF JESUS TO GALILEE. 



417 



cried out, Lord I believe, and fell down at 
his feet, and worshipped him. 

After these things, Jesus returned for a 
short time to Galilee, and now it seemed to 
the disciples that their dearest wish was about 
to be fulfilled, for Jesus spoke of again going 
up to Jerusalem, and did not discourage those 
who expressed a wish to follow him thither. 

The disciples desired above all things that 
their Master should enter Jerusalem at the 
head of a great band of followers, for then 
they thought that all the people of the city 
would also rise up and follow him, and that 
the chief priests and Pharisees would be con- 
vinced that he was the Messiah. 

Jesus himself knew that it would be very 
different from this, and that the people of 
Jerusalem would reject him and put him to 
death, and this he often told his disciples, but 
they could not believe it, and were full of 
high hopes and expectations. 

Seventy Sent on Ahead. 

Many preparations were made for the 
march up to Jerusalem, for the number of 
those who desired to accompany Jesus was 
very great, and he chose out seventy of his 
followers and sent them on in front by two 
and two, to give notice of his coming to the 
people of the towns and villages through 
which he must pass, and prepare them to 
receive so great a host. As before, when 
the twelve were sent out, they were to heal 
the sick, to cast out devils, and to proclaim 
the kingdom of God. 

The first part of the journey was by water 
as far as the southern shore of the Lake of 
Galilee, and looking back from the ship, 
Jesus gazed for the last time on the country 
he had loved so well. The clear, beautiful 
waters of the lake were lit up with the rays 
of the setting sun, which glowed upon the 
•^-ed sails of the fishing boats ; all along its 

27 



shores nestled the towns and villages where 
he had preached and labored ; his own city 
of Capernaum lay before him in the distance 
like a garden of trees and flowers. 

It was indeed a lovely scene, but the 
heart of Jesus was filled with grief. He had 
come to bring these people a message from 
God, to teach them a truth far nobler and 
purer than anything they had ever before 
known, and they had heard it with indif- 
ference. 

The Doomed Cities. 

As an earthly deliverer they were indeed 
willing to receive him, and for the miracles 
which he did they would follow him from 
place to place, but for the deliverance from 
sin which he offered them, they cared nothing. 

As he looked back and thought of all this, 
tears filled his eyes, and words of terrible 
warning burst from his lips. Woe unto thee. 
Chorazin ! he said, Woe unto thee, Bethsaida! 
For if the mighty works which were done in 
you had been done in Tyre and Sidon, they 
would have repented long ago in sackcloth 
and ashes. 

And thou, Capernaum, which are exalted 
to heaven, shalt be brought down to hell, 
for if the mighty works which have been 
done in thee had been done in Sodom, it 
would have remained until this day. I say 
unto you that it shall be more tolerable for 
the land of Sodom in the day of judgment 
than for thee. 

After leaving the lake of Galilee, Jesus 
intended to pass through the country of 
Samaria, but as he approached the first Sam- 
aritan village, the messengers who had gone 
before to prepare the people for his coming, 
came back to say that they would not re- 
ceive him, because he was going to Jeru- 
salem. 

This was on account of the quarrel 



418 



LAST VISIT OF JESUS TO GALILEE. 



between the Jews and the Samaritans, and 
when the disciples heard of it, they were 
very angry. James and John especially, 
were filled with indignation at this insult to 
their Master, and they said to him, Master, 
wilt thou that we bid fire to come down 
from heaven and consume them, even as 
Elijah did ? 

But Jesus rebuked them, saying, Ye know 
not what manner of spirit ye are of. The 
Son of Man is not come to destroy men's 
lives, but to save them. And he turned 
away to another village, crossing the Jordan, 
and taking the other road to Jerusalem, 
through the country of Persea. 

The Lepers Healed. 

As he was going through that district, it 
happened one day that he was nearing a cer- 
tain village, when he saw at a distance ten 
men who were lepers. They stood afar off, 
because of the law which obliged lepers to 
keep away from all other men, but they 
lifted up their voices and cried, Jesus, Master, 
have mercy on us. 

Jesus cried out to them in answer, Go and 
show yourselves to the priest. 

They knew well what this meant. It 
meant that he had healed them, and that 
they were to go and have their recovery cer- 
tified by the priest according to the law of 
Moses. They set out, therefore, and on the 
way it became evident that the disease had 
left them. 

Then one of the ten, as soon as he per- 
ceived this, turned back, and with a loud 
voice glorified God, and fell down at the feet 
of Jesus, giving him thanks, for now he was 
free to come near him. 

This man was a Samaritan, and Jesus 
answering said, Were there not ten cleansed, 
but where are the nine ? There are not 
found that returned to give glory to God 



save this stranger. And he said unto him, 
Arise, go thy way, thy faith hath made thee 
whole 

On another day, Jesus was about to enter 
a certain city towards evening, and the 
women of the place, who had heard of his ' 
coming from the messengers sent on in front r 
assembled together and brought out theii 
young children that he should bless them. 

Jesus was wearied with his journey, and 
when the disciples saw the crowd of women 
waiting for him, they rebuked them, and told 
them that they must not trouble the Master. 

But Jesus was angry with the disciples for 
wishing to send them away, and he said, 
Suffer the little children to come unto me, 
and forbid them not, for of such is the king-- 
dom of God. Verily I say unto you, Who- 
soever shall not receive the kingdom of 
God as a little child, shall in no wise enter 
therein. 

And he took them up in his arms, laid his; 
hands upon them, and blessed them. 

Help for a Poor Woman. 

As he journeyed through the country oi 
Peraea, Jesus entered into the synagogue on 
the Sabbath days to teach the people, accord- 
ing to his custom. 

On one of these days, it happened that 
there was a woman in the synagogue who 
had been afflicted for eighteen years with an 
infirmity that caused her to be bowed down 
to the earth, so that she could not hold her- 
self upright. 

When Jesus saw her, he called her to 
come near to him, and said, Woman, thou 
art loosed from thine infirmity. Then he 
laid his hands upon her and healed her, and 
immediately she became straight, and glori- 
fied God. 

But when the ruler of the synagogue saw 
what was done, he was filled with indigrna- 



LAST VISIT OF JESUS TO GALILEE. 



419 



tion, and said to the people, There are six 
days in which men ought to work ; in them, 
therefore, come and be healed, and not on 
the Sabbath day. 

He spoke in a spirit of tyranny and self- 
ishness, and Jesus rebuked him, and asked 
whether every one of the people who were 



enemies were ashamed, and all the people 
rejoiced for all the glorious things that were 
done by him. 

Not long after this, it happened that Jesus 
was invited to dine at the house of a Pharisee 
upon the Sabbath day. As usual, the doors 
were open to the street, and while the feast 




JESUS BLESSING LITTLE CHILDREN. 



present, was not accustomed on the Sabbath 
to take his ox or his ass from the stall, and 
lead him away to watering? And if it was 
right to show mercy to animals on the Sab- 
bath, who could say that he had done wrong 
in showing mercy to this poor woman? 
When he had said these things, all his 



was going on, there entered a man who was 
afflicted with a disease called the dropsy. 

The Pharisees watched to see what Jesus 
would do, and he, knowing that they objected 
to his healing on the Sabbath day, gave them 
an opportunity of saying why they thought 
it wrong to do so. Is it lawful, he asked, to 



420 



LAST VISIT OF JESUS TO GALILEE. 



heal on the Sabbath, or not? But they did 
not answer, and he healed the man, and sent 
him away. Then he said, Which of you, 
having an ox or an ass that had fallen into a 
pit, would not straightway pull him out on 
the Sabbath day? 

Still they kept silence, for they had no 
answer to make, and turning away from that 
subject, Jesus went on to speak a parable. 
He had noticed how each of them, on ar- 
riving, had tried to secure for himself the 
seat intended for the most honored guest, 
and he wished to teach them a Jesson of 
humility. 

The Pharisee and Publican. 

Two men, he said, went up into the tem- 
ple to pray, the one a Pharisee and the other 
a publican. 

The Phar-isee stood and prayed thus with 
himself, God, I thank thee that I am not as 
other men are, extortioners, unjust, or even 
as this publican. I fast twice in the week, I 
give tithes of all that I possess. 

But the publican, standing afar off, would 
not lift up so much as his eyes unto heaven, 
but smote upon his breast, saying, God be 
merciful to me a sinner. 

I tell you, this man went down to his 
house justified rather than the other; for 
every one that exalteth himself shall be 
abased, but he that humbleth himself shall 
be exalted. 

After this, as they were still talking about 
the giving of feasts, Jesus said to his host, 
When thou makest a dinner or a supper, 
call not thy friends, nor thy brethren, neither 
thy kinsmen, nor thy rich neighbors, lest 
they also bid thee again and a recompense 
be made thee. But when thou makest a 
feast, call the poor, the maimed, the lame, 
the blind, and thou shalt be blessed, for they 
cannot recompense thee, but thou shalt be 



recompensed at the resurrection of the just. 
One of the guests then began to speak of 
the future life, and of the blessedness of 
those who should attain to the kingdom of 
God, and Jesus told them that all men were 
called upon to enter into this kingdom, 
although but few cared to avail themselves 
of the offer. 

All Excused Themselves. 

A certain man, he said, made a great sup- 
per, and bade many, and sent out his ser- 
vants at supper-time to say to them that 
were bidden, Come, for all things are now 
ready. 

But they all with one consent began to 
make excuse. The first said unto him, I 
have bought a piece of ground, and must 
needs go and see it. I pray thee, have me 
excused. And another said, I have bought 
five yoke of oxen, and I go to prove them. 
I pray thee, have me excused. And another 
said, I have married a wife, and therefore 
I cannot come. 

So that servant came and showed his lord 
these things. Then the master of the house, 
being angry, said to his servant, Go out 
quickly into the streets and lanes of the city, 
and bring in hither the poor, and the maimed, 
and the halt, and the blind. 

And the servant said, Lord, it is done as 
thou hast commanded, and yet there is room. 

And the lord said unto the servant, Go 
out into the highways and hedges, and com- 
pel them to come in, that my house may be 
filled. For I say unto you, that none of 
those men which were bidden, shall taste of 
my supper. 

The country of Peraea, through which 
Jesus was now passing, was a rich land, 
where the people owned large flocks of 
sheep, and great barns in which they stored 
up the fruits of the earth. 



LAST VISIT OF JESUS TO GALILEE. 



421 



Jesus often warned them that a man's true 
life does not consist in the abundance of the 
cnings that he possesses, and he spoke much 
at this time of a certain gift of God which he 
called eternal life, the best of all blessings. 



Good Master, what shall I do that I may 
inherit eternal life? 

Jesus answered, Why callest thou me good? 
There is none good but one, that is God. 
But if thou wilt enter into life, keep the com- 




ROBBERS LYING IN WAIT. 



One day, as he was journeying, a young 
man came running quickly towards him. 
He was a ruler and belonged to the party 
of the Pharisees, but he was not, like most 
of them, too proud to be taught; and throw- 
ing himself at the feet of Jesus, he asked him, 



mandments. The young man asked which, 
and when Jesus had repeated some of the 
Ten Commandments, he said, All these I have 
kept from my youth up. What lack I yet? 
It had been an upright and a beautiful life, 
and as Jesus looked upon the young man, 



422 



LAST VISIT OF JESUS TO GALILEE. 



he felt his i.i^.t kindle with love to him. If 
thou wilt be perfect, he said, go and sell that 
thou hast and give to the poor, and thou 
shalt have treasure in heaven ; and come, 
take up the cross, and follow me. 

But when the young man heard that, he 
went away sorrowful, for he had great pos- 
sessions, and he could not make up his mind 



Law. The man answered, Thou shalt love 
the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind; and thy 
neighbor as thyself. 

Thou hast answered right, said Jesus. 
This do, and thou shalt live. 

But the lawyer knew that he had not loved 
his neighbor as himself, and so, pretending 




THE PRIEST AND LEVITE PASSING BY THE WOUNDED MAN. 



to give them all up, and begin a life of 
poverty and toil. 

Soon afterwards, as Jesus was teaching, a 
certain lawyer stood up and asked him the 
same question, Master, what shall I do to 
Inherit eternal life? 

As in the case of the young ruler, Jesus 
referred the man to the Commandments, and 
aiked him what he found in the book of the 



not to understand the Commandment, he 
said to Jesus, Who is my neighbor? 

Jesus wanted to show him that he was not 
so ignorant as he tried to appear, and so he 
spoke a parable, and said, A certain man 
went down from Jerusalem to Jericho, and 
fell among thieves, who stripped him of his 
raiment, and wounded him, and departed, 
leavine him half dead. 




THE GOOD SAMARITAN, 



423 



424 



LAST VISIT OF JESUS TO GALILEE. 



And by chance there came down a certain 
priest that way, but when he saw him, he 
passed by on the other side. And likewise 
a certain Levite, when he was at the place, 
came and looked at him, and passed by on 
the other side. 

But a certain Samaritan, as he journeyed, 
came where he was, and when he saw him, 
he had compassion on him, and went to him 
and bound up his wounds, pouring in oil and 
wine, and set him on his own beast, and 
brought him to an inn and took care of him. 

And on the morrow, when he was depart- 
ing from the inn, he took out two pence and 
gave them to the host, and said unto him, 
Take care of him, and whatsoever thou 
spendest more, when I come again I will 
repay thee. 

Which now of these three, thinkest thou, 
was neighbor to him that fell among the 
thieves? The lawyer answered, He that 
showed mercy on him. Then said Jesus 
unto him, Go and do thou likewise. 

On the Mount of Olives. 

Some time had been spent in journeying 
through the country of Persea, and winter 
had now come on. The Feast of the Dedi- 
cation of the temple, which was one of the 
lesser feasts of the Jews, was at hand, and 
as Jesus desired to go quietly once more to 
Jerusalem before entering the city at the 
head of the multitude, he determined to take 
his disciples only up to the feast, leaving the 
rest of the people behind. 

He promised them that at the next Pass- 
over, in the spring time, he would lead them 
up to Jerusalem, and meanwhile they re- 
mained in Peraaa, or else returned to their 
own homes. 

The noise and bustle of crowded cities was 
always distasteful to Jesus, who loved the 
calm and the quiet of the country; and 



when he came up to Jerusalem, he never 
slept within the walls. When he had ended 
his day's work of teaching the people, he 
would leave the city in the evening with his 
disciples, and spend the night either in the 
open air on the neighboring Mount of Olives, 
or else in a village called Bethany, which 
was about two miles off. 

The House at Bethany. 

In this village of Bethany, there lived a 
family of three persons, two sisters and a 
brother, who loved and honored Jesus, and 
always made him welcome at their house. 
Their names were Martha, and Mary, and 
Lazarus. Jesus was staying with them at 
this time, for as it was now winter, it was too 
cold for sleeping out of doors. 

The two sisters were very unlike one 
another. Martha was active and clever, and 
she delighted in busying herself with prepa- 
tions for doing honor to their Guest. Mary, 
on the other hand, was of a quieter disposi- 
tion, and to her there was no greater joy 
than to sit at the feet of Jesus, and listen to 
his words. 

It seemed to Martha that her sister did 
not take quite her full share of the necessary 
work, and one day when Mary was sitting as 
usual at the feet of Jesus, while she herself 
was busy, she said to him, Master, dost thou 
not care that my sister hath left me to serve 
alone? Bid her therefore that she help me. 

But Jesus answered her, Martha, Martha,, 
thou art careful and troubled about many 
things; but one thing is needful, and Mary 
hath chosen that good part which shall not 
be taken away from her. 

Each morning, Jesus left the peaceful 
house at Bethany and made his way into 
Jerusalem, where he spent the day in teach- 
ing the people. As he was walking one day 
in one of the corridors of the temple, the 




THE GOOD SHEPHERD DIVIDING THE SHEEP FROM THE GOATS. 



425 



426 



LAST VISIT OF JESUS TO GALILEE. 



Jews came round him, saying, How long dost 
thou make us to doubt ? If thou be the 
Christ, tell us plainly. 

Jesus did not give them any direct answer, 
for he knew that the one thought they had 
about the Messiah was that he would lead 
them against the Romans, but he told them 
that the works he did would answer their 
question, and then he went on to speak by a 
parable, trying to make them understand 
that he had a better gift to offer them than 
victory over their enemies. 

The Sheep Hear His Voice. 

I am the Good Shepherd, he said. The 
Good Shepherd giveth his life for the sheep. 
My sheep hear my voice, and I know them, 
and they follow me, and I give unto them 
eternal life, and they shall never perish and 
no one shall pluck them out of my hand. 
My Father who gave them to me is greater 
than all, and no man is able to pluck them 
out of my Father's hand. I and my Father 
are one. 

At these words the Jews interrupted him, 
crying out that he had spoken blasphemy, 
and as before, they took up stones to cast at 
him, for they said that he, being a man, was 
making himself God. 

But Jesus reminded them of a passage in 
the Psalms in which men had been spoken. 
of as gods, and as the children of the Most 
High ; and he said, If he called them god': 
unto whom the word of God came, say ye 
of him whom the Father hath sanctified and 
sent into the \ orld, Thou blasphemest, 
because I said, I am ihe Son of God? If I 
do not the works of my Father, believe me 
not; but if I do, though ye believe not me, 
believe the works, that ye may know and 
believe that the Father is in me, and I in him. 
But they only sought the more to kill 
him, and Jesus was obliged to leave them. 



He escaped out of their hands, and went 
back again to the region of Persea on the 
other side of the Jordan, where he had left 
the people a short time before. 

For some time Jesus remained in Peraea, 
and the people whom he had left there gath- 
ered round him as before. Many also of 
the men of the country believed on him, 
remembering how John, who had baptized in 
this region, had pointed him out as the Mes- 
siah, and had told them to prepare for his 
coming. 

But a sad event took him back for a short 
time to the neighborhood of Jerusalem. 
Lazarus, who had so often received him at 
his house at Bethany, was smitten down with 
sickness, and one day, when Jesus was teach- 
ing the people, he received a message from 
the two sisters, saying, Lord, behold he 
whom thou lovest is sick. 

Jesus was grieved to hear of the trouble 
of his friends, and determined to go to them 3 
but he said, This sickness is not unto death, 
but for the glory of God, that the Son of 
God may be glorified thereby. Moreover, 
being much occupied with the people, he 
remained for two days longer in the same 
place where he was. 

Death of Lazarus. 

On the third day, he said to his disciples, 
Let us go into Judaea again. Our friend 
Lazarus is fallen asleep, but I go that I may 
awake him out of sleep. 

The disciples tried to dissuade him, 
reminding him that only a few weeks before 
the Jews had sought to kill him. Besides, 
they said, if Lazarus could sleep, he would 
recover without the presence of Jesus. 

Then he told them plainly that Lazarus 
was dead. He said also that it was right 
for him to go to Bethany, and that when a 
man follows the light which shows him the 



LAST VISIT OF JESUS TO GALILEE. 



427 



path of duty, no real harm can come to him. 
He set out, therefore, on the third day, but 
paused when he came to the entrance of the 
vilkge. By this time, Lazarus had been 
dead four days, and as is the custom in the 
East, he had been put into the grave on the 
i/ery day of his death. Bethany was only 
two miles from Jerusalem ; and Lazarus, 
and Martha, and Mary, being well known in 
the city, many of their friends from Jerusa- 
lem had come out to comfort the two sisters 
concerning the death of their brother. 

The New Life. 

Jesus did not care to go to the crowded 
house, so he remained outside the village, 
sending word to Martha and Mary that he 
was there. Martha immediately hurried out 
to meet him, and cried out in her anguish, 
Lord, if thou hadst been here, my brother 
would not have died. 

Jesus said unto her, Thy brother shall rise 
again. 

She answered, I know that he shall rise 
again in the resurrection, at the last day. 

Jesus said, I am the Resurrection and the 
Life. He that believeth on me, though he 
were dead, yet shall he live. And whosoever 
liveth and believeth in me, shall never die. 
Believest thou this ? 

She did not know exactly what his words 
meant, but she knew that she loved and 
trusted him, and was sure that anything he 
told her must be true, and she answered, 
Vea, Lord, I believe that thou art the Christ, 
die Son of God, which should come into the 
world. 

Then she thought of her sister, sorrowing 
alone in the house, and she went back to 
fetch her. Going up to the side of Mary, 
she whispered in her ear, so that no one 
else should hear it, The Master is come, and 
calleth for thee. . 



As soon as Mary heard that, she rose 
quickly, and went out to the place beyond 
the village where Jesus still was. The friends 
who had been trying to comfort her, saw her 
leave the house, and followed her, thinking 
she was going to the grave to weep there 
But Mary did not heed them. There was 
only one friend who could give her any real 
comfort, and her whole heart was set upor 
seeing him. 

She hurried forward until she reached 
him, and then, with a fresh burst of tears, 
she threw herself at his feet, saying, as 
Martha had done, Lord, if thou hadst been 
here, my brother had not died. That was 
the one thought that had filled both their 
minds during these four long days of mourn 
ing. 

Now Jesus loved Martha and her sistes 
and Lazarus, and when he saw Mary weep- 
ing at his feet, and the Jews that came with 
her, weeping also, he was overcome with 
anguish, and groaned in his spirit. Presently 
he said, Show me where ye have laid him. 

They led the way, and he followed, weep- 
ing, while the friends said one to another, 
Behold, how he loved him ! Some of them, 
however, were surprised that he who had 
been one of the dearest friends of Jesus 
should thus be cut off in the flower of 
his age, and they said, Could not this man, 
who opened the eyes of the blind, have 
caused that Lazarus should not have died ? 

" Lazarus, Come Forth ! " 

By this time they had come to the grave, 
which was a recess hewn out of a rock, with a 
large stone slab in front, to cover it. Again 
Jesus groaned in himself, and then he said, 
Take ye away the stone. 

Martha was at first unwilling to have this 
done, but when Jesus repeated his wish, she 
yielded. When it was accomplished, Jesus 



428 



LAST VISIT OF JESUS TO GALILEE. 



lifted up his eyes to heaven, and said, Father 
I thank thee that thou heardest me. Then 
with a loud voice, he cried out, Lazarus, 
come forth ! 

As before in Galilee, so here in Judsea, 
:hat voice reached the ears of the dead man. 
Those who were standing round the grave 
saw a sight which to their dying day they 
never forgot. From out of the tomb, which 



was no more need for consolation. The 
sorrow of the sisters had been turned into 
joy, their brother was restored to them alive 
and well, and the friends left them and went 
back to Jerusalem, many of them believing 
in Jesus. 

The news of the miracle that had been 
wrought, soon came to the ears of the 
Pharisees, who heard it with much alarm,. 




ci?/** i*jy?/i*4 1 v jc. 



THE RAISING OF LAZARUS. 



for four days had been closed up, there 
came a figure, bound round and round with 
grave-clothes, his feet and his hands tied 
together, and his face covered with a nap- 
kin. It was Lazarus, and Jesus told them 
to unfasten the grave-clothes that he might 
move freely. 

A great number of Jews had come to 
comfort Martha and Mary, but now there 



for they were afraid that soon all the people 
would believe in Jesus. They summoned a 
council, and having considered the matter, 
they determined to put him to death. 

He had done no wrong, but they were 
afraid of him. They knew that great num- 
bers of the people already looked upon him 
as the Messiah, and they supposed that 
sooner or later he would allow them to- 



LAST VISIT OF JESUS TO GALILEE. 



429 



crown him king. This they were deter- 
mined to resist, for they did not believe in 
him. They had hardened their hearts, and 
persisted in thinking that the Messiah, when 
he came, would be a mighty emperor, not 
such a one as Jesus, who made himself the 
least of all and the servant of all. 

Moreover, he was their enemy, for he had 
openly rebuked their pride and their hypo- 
crisy. They hated him, and he must die. 
It was better, they said, that one man should 
perish, than that the whole nation should be 
plunged into strife and discord. 

The cowardly resolution was passed, and 
before they separated, the Pharisees issued a 
decree, that if any man knew where Jesus 
was to be found, he was to come and tell 
them, that they might take him prisoner. 

In the Wilderness. 

In consequence of this, Jesus was again 
obliged to leave the neighborhood of Jeru- 
salem. The village of Bethany was too 
near for him to remain there in safety, and 
he went away to a lonely part of the coun- 
try, called the Wilderness of Ephraim. 

Here he spent some time alone with his 
disciples, but the spring-time was now 
approaching, and with it the great Feast of 
the Passover. Jesus had promised the mul- 
titude who had followed him from Galilee, 
that at this time he would return into Persea 
and lead them up from thence to Jerusalem; 
and though he knew well that the chief 
priests would put him to death, he did not 
hesitate for a moment to do as he had said. 

He left the wilderness of Ephraim, and 
descended into the plain, near the city of 
Jericho. There the people again gathered 
round him, and he led them towards the 
city. 

Just round Jericho, the country was green 
and fresh and beautiful, for it was watered by 



unfailing springs, so that there was never any 
drought. All manner of stately trees grew 
around the city, many of them laden with 
fruit, and the fields and gardens were so fair 
and sweet, that the place was sometimes 
called the Paradise of God. 

But there was one poor man to whom the 
lovely scene around him brought no delight, 
for he was blind. His name was Bartimaeus, 
and as he could not work for his bread, he 
sat all day long by the wayside, begging. 

Their Eyes Were Opened. 

Sitting there as usual one day, he heard 
the sound of a great multitude passing by, 
and asked what it meant. They told him 
that Jesus of Nazereth was drawing near, on 
his way to Jerusalem, and then Bartimaeus 
remembered how he had heard that Jesus 
had cured many that were blind and lame 
and otherwise afflicted. It was an oppor- 
tonity not to be lost, and, lifting up his voice, 
he cried aloud, Jesus, thou Son of David, 
have mercy on me ! 

The people who were in front rebuked 
him, and told him to hold his peace and not 
trouble the Master, but he only cried out so 
much the more, Thou Son of David, have 
mercy on me ! 

When Jesus heard the cry, he stood still, 
and commanded the man to be brought near, 
and some of the multitude went forward to 
fetch him. They told him that Jesus had 
sent for him, and he rose with eager haste, 
casting aside his long upper garment that he 
might not be hindered in his movements. 
Another blind man who had been sitting by 
his side went with him, and they were 
brought unto Jesus, who said to Bartimaeus, 
What wilt thou that I should do unto thee? 

The blind man answered, Lord, that I may 
receive my sight. 

Jesus said unto him, Receive thy sight, thy 



430 



LAST VISIT OF JESUS TO GALILEE. 



faith hath saved thee. Then he touched his 
eyes and those of the other blind man, and 
immediately their eyes were opened. 

They were filled with joy and thankful- 
ness, and joining in the crowd of people, they 
also followed Jesus, glorifying God ; and all 
the people, when they saw it, gave praise in 
like manner unto God. 

The road from Jericho to Jerusalem led 
up a steep mountain pass, and as the journey 
occupied about six hours, it was necessary 
to rest and sleep at Jericho before beginning 
to make the ascent. 

Now there lived at Jericho a certain man 
named Zacchaeus, who had heard much of 
Jesus, and longed to see him. He was a rich 
man, but he did not dare to invite the great 
Teacher to his house, on account of his 
occupation, for he was a publican or tax- 
gatherer, and was looked down upon in con- 
sequence by the rest of the Jews. 

Zacchaeus In a Tree. 

He went out into the streets and mingled 
with the crowd who entered the city in 
advance of Jesus, but being little of stature, 
lie found himself at a disadvantage, and so 
he ran on before, and climbed up into a syca- 
more tree. He knew that Jesus would have 
to pass that way, and thought that he should 
thus see him as he went by. 

As Jesus passed under the tree, he looked 
up, and called to Zacchaeus by name. Zacc- 
haeus, make haste and come down, he said, 
for to-day I must abide at thy house. 

It was a great honor to the despised publi- 
can, and all the people murmured, for they 
called the publicans sinners, and said that 



Jesus was going to be the guest of a man 
that was a sinner. But Zacchaeus cared 
little for what they said. He was filled with 
joy when he heard the words of Jesus, and 
made haste to come down from the tree and 
prepare a feast worthy of the great occasion. 

A Son of Abraham. 

While the feast was going on, many new 
thoughts entered the mind of Zacchaeus, and 
as he looked at the Guest who was seated 
beside him, and listened to his words, he was 
filled with a longing desire to prove himself 
worthy of the honor that had been vouch- 
safed to him, and to forsake his former sins, 
and begin a new and better life. 

As a publican he had often been guilty of 
cheating and extortion, but now he would be 
strictly honest in all his dealing, and instead 
of taking from others, he would make 
amends to those whom he had wronged, and 
would give to those in need. 

He was not ashamed to let others know of 
his altered purpose, and standing up before 
all the assembled guests, he said, Behold, 
Lord, the half of my goods I give to the 
poor, and if I have taken anything from any 
man by false accusation, I restore him fore- 
fold. 

Then Jesus was glad, for he saw that 
Zacchaeus had truly repented of his sins, and 
was acting like a worthy descendant of his 
great forefather Abraham. He said, This 
day is salvation come to this house, forso- 
much as he also is a son of Abraham. For 
the Son of Man is come to seek and to save 
that which was lost. Zacchaeus was a happy 
man that day. 




SUFFER THEM TO COME UNTO ME. 



431 








THF BREAD THAT COMETH DOWN FROM HEAVEN. 



432 



CHAFTTER XXXI 



Jesus at Bethany — Anointing in the House of Martha, Mary and Lazarus — Entrv 
into Jerusalem — Road Strewn with Palm-Branches — Children in the Temple — 
The Man who had a Vineyard — Disputing with the Pharisees — The Tribute- 
Money — The Fate of Hypocrites — The Poor Widow — Vivid Picture of the 
Second Coming. 




ROCEEDING on his journey, 
Jesus, on the next morning, led 
his followers up the steep and 
rocky path that ascends from 
Jericho to Jerusalem, and ends 
upon the Mount of Olives. 
Almost at the summit lies the little village 
of Bethany, the home of Mary and Martha 
and Lazarus. At this place Jesus halted, 
for he was going to pass the night there 
with his disciples, tut all the rest of the 
people went on at once into Jerusalem. 

The following day was the Sabbath, and 
Jesus remained quietly at Bethany. In the 
evening, his friends made a supper for him, 
and amongst those who sat beside him at 
the table was Lazarus, whom he had raised 
from the dead. 

Martha was busily engaged ir sending her 
guests, but Mary was unemplo)cd, and her 
thoughts went back to the last time that 
Jesus had been with them at Ba'hany. He 
had come to them then at the tine of their 
greatest sorrow, and his presence had turned 
their sorrow into joy. 

Her eyes rested by turns upon the brother 
who had been raised from the dead, and 
upon the Friend who had restored him to 
life, and her heart overflowed with love and 
gratitude. She felt that it would be right 
and fitting to offer him the best of all her 
treasures ; and rising up from her place, she 
28 



fetched an alabaster box of very precious 
ointment, and poured it over his head as he 
sat at meat. 

The Fragrant Ointment. 

The whole house was filled with the 
delicious fragrance of the ointment, and 
thus the attention of all who were present, 
was drawn to the act of Mary. 

Many of the guests were astonished, some 
were displeased, and one of them, Judas 
Iscariot, the disciple who afterwards betrayed 
his Master, even ventured to rebuke her, 
saying, Why was this waste of ointment 
made ? It might have been sold for three 
hundred pence, and given to the poor. 

This he said, not because he cared for the 
poor, but because he cared a great deal for 
money, and could not bear to see a chance 
of making money thrown away. Any gifts 
that were brought to Jesus, or any sums 
that were gained by the disciples, were put 
into a common purse, and this purse was 
kept by Judas. He liked to know that it 
was well filled, and he even went further 
than this, for he was a thief, and out of the 
purse that was intended to be drawn upon 
only for the good of all, he did not hesitate 
to take money when he needed it for his 
own purposes, without telling anyone. 

But Jesus would not allow him to rebuke 
Mary, and he silenced the murmurs of those 

433 




MARY OF BETHANY ANOINTING THE FEET OF JESUS- 



484 



LAST DAYS IN THE TEMPLE. 



435 



who were blaming her in their hearts, by 
giving her his blessing and approval. Why 
trouble ye the woman? He said. She hath 
wrought a good work upon me. For ye 
have the poor always with you, but me ye 
have not always. 

Anointing for Burial. 

Then he again referred to that which he 
had already so often told them, namely, that 
soon he would be taken away from them, 
and put to death. It was the custom among 
the Jews to pour precious ointments and 
spices upon the dead bodies of their friends, 
and Jesus told th°m that they might look 
upon him as already a dead man, and think 
of Mary as anointing him for his burial. 

It had been an act of noble generosity to 
give him thus of her best without stint or 
calculation, and he said, Verily I say unto 
you, wheresoever the gospel shall be preached 
throughout the world, there shall also this, 
that this woman hath done, be told for a 
memorial of her. 

The day after the supper was the first day 
of the week, answering to our Sunday, and 
this was the day on which at last the triumph 
of Jesus was to take place. He was to enter 
mto Jerusalem accompanied by the multi- 
tude who had followed him from Galilee, 
and now, the disciples thought, the men of 
Jerusalem would surely be convinced, and 
be ready to acknowledge that Jesus was their 
long-expected Messiah. 

Early in the morning, Jesus sent forward 
two of his disciples, and told them to go 
into the next village, where, he said, they 
would find an ass and a colt tied together. 
These they were to unloose and bring to 
him, and if any one saw them and asked 
them why they were doing this, they were 
to say, The Lord hath need of them. 

The disciples did as they were commanded. 



and brought back the ass and colt, tho.t 
Jesus might ride in state into the city. It 
had been the custom in the East for kings 
and great men to ride upon asses on gram- 
occasions, and the disciples remembered 
how one of the old prophets had written, 
Rejoice greatly, O daughter of Zion, shout, 
O daughter of Jerusalem; behold, thy King 
cometh unto thee; he is just, and having 
salvation; lowly, and riding upon an ass, 
and upon a colt, the foal of an ass. 

The followers of Jesus had come out from 
the city to meet him, and when they saw 
him riding towards them on the colt, they 
shouted aloud for joy, saying, Hosanna to 
the Son of David ! Blessed is he that cometh 
in the name of the Lord! Hosanna in the 
highest! 

Some of them tore off their upper gar- 
ments and spread them out in front of the 
ass that their King might have a carpet to 
ride over, and others climbed up into the 
trees beside the road, and cut down branches 
of palm-leaves, which they strewed before 
him. 

The Beautiful City. 

When they had reached the top o* the 
Mount of Olives, and were come within 
sight of Jerusalem, Jesus paused. There 
before them lay the beautiful city with her 
gorgeous temple, her golden roofs, her 
towers, her palaces glittering in the sunshine 
of the bright spring morning — Jerusalem,, 
" the joy of the whole earth." 

But the sight brought no pleasure to the 
eyes of Jesus, for as he gazed upon it, he 
thought of the sins of the people and of 
the terrible punishment that was awaiting 
them. Looking forward into the future, he 
saw a vision of a city besieged by enemies, 
conquered, at last destroyed — her citizens 
dying of hunger, her streets running with 



436 



LAST DAYS IN THE TEMPLE. 



blood, her beautiful temple in ruins. He 
beheld the city and wept over it, say- 
ing, If thou hadst known, even thou, at 
least in this thy day, the things that belong 
unto thy peace ; but now they are hid from 
thine eyes ! For the days shall come upon 
thee, that thine enemies shall cast a trench 
about thee, and compass thee round, and 



lowed behind him, and as they went they 
sang, Blessea be the King that cometh in 
the name of the Lord ! Peace in heaven, 
and glory in the highest ' 

Thus they entered Jerusalem, and all the 
city was moved, and came cut to see what 
was going on, asking, Who is this ? 

The multitude answered, It is Jesus, the 




CHRIST S ENTRY 

keep thee in on every side, and shall lay thee 
even with the ground and thy children 
within thee, and they shall not leave in thee 
one stone upon another, because thou knew- 
est not the time of thy visitation. 

After this, Jesus continued his triumph, 
riding down the hill into the city. Some of 
the multitude ran on before, and others fol- 



INTO JERUSALEM. 

Prophet of Nazareth of Galilee. And as 
before, they waved their palms, and shouted, 
Hosanna to the Son of David ! 

But the people of Jerusalem merely 
looked on ; they did not join in the posses- 
sion as the disciples had expected, and some 
of the Pharisees who were among the crowd, 
even came to Jesus and said unto him. 



LAST DAYS IN THE TEMPLE. 



437 



Master, rebuke thy disciples. He would not 
do this, but answered them, saying, I tell you 
that if these should hold their peace, the 
stones would immediately cry out. 

On he rode, until he came to the very 
gates of the temple itself, and there a num- 
ber of boys, who were being trained to 
become priests, caught up the words of the 
multitude, and began to sing with them, 
Hosanna to the Son of David. 

Again the chief priests and Pharisees 
tried to interfere, for they were much dis- 
pleased, and they came up to Jesus and 
asked him, Hearest thou what these say ? 

But he answered, Yea. Have ye never 
read, Out of the mouth of babes and suck- 
lings, thou hast perfected praise ? 

Driving Out the Money-Changers. 

Once before, at the time of the Feast of 
the Passover, Jesus had cleared away from 
the temple the changers of money, and the 
sellers of sheep and oxen and doves. Now 
they had ventured to return, and finding that 
this was so, he drove them out again, saying, 
It is written, My house shall be called a 
house of prayer, but ye have made it a den 
of thieves. 

Then he dismissed the people, and the 
triumph of the day was over. It had been 
as Jesus had foretold. The people of Jeru- 
salem had not come forth to meet him — they 
were not willing to acknowledge him as the 
Messiah. The opportunity had been given 
to them, but they had rejected it. Only 
some blind and lame people came to Jesus 
as he was teaching in the temple, and he 
healed them. 

In the evening, he left the city with his 
disciples, and went out to spend the night 
upon the Mount of Olives. 

Jesus went again into the temple on the 
next morning, and began to teach the people. 



But while he was doing so, he was inter- 
rupted by some of the chief priests and 
Pharisees, who came up to him, and said, By 
what authority doest thou these things, and 
who gave thee this authority ? They were 
referring to his triumphant entry into Jeru- 
salem the day before, and to his cleansing of 
the temple from the buyers and sellers. 

A Puzzling Question. 

It was by no means the first time that 
they had asked Jesus a similar question, and 
he always referred them to his works as a 
sign that he had the authority of one who 
was sent by God, but now he was willing to 
remind them of what John the Baptist had 
said about him. He began therefore by 
ar'dng if they were willing to admit the tes- 
timony of John. The baptism of John, he 
said, whence was it, from heaven, or of 
men ? 

The question perplexed them, and they 
did not know what to answer. If they 
admitted that John had been sent by God, 
Jesus would ask them why they did not 
believe what John had said about him ; and 
on the other hand, they did not dare to say 
that John had not been sent by God, because 
of the people, for all the people believed that 
John was a true prophet. 

They were obliged to say, We cannot tell, 
and Jesus answered, Neither tell I you by 
what authority I do these things. 

Then he went on to tell them a parable of 
a certain man who had two sons, and who 
told them both to go and work in his vine- 
yard. The first answered roughly, I will not, 
but afterwards he repented of his disobedi- 
ence, and went. The second met his father 
with apparent respect, and answered, I go, 
sir, but he went not. 

Jesus asked the Pharisees which of those 
two sons was he who did the will of his 




438 



THE CHILDREN IN THE TEMPLE. 



LAST DAYS IN THE TEMPLE. 



439 



father, and they answered, The first. Then 
he told them that they themselves were 
like the second son, pretending to do 
the will of God, but really disobeying it, and 
that the publicans and sinners whom they 
despised, were nearer to the kingdom of 
heaven than themselves, because they were 
ready to repent of their former sins. 

The Vineyard of the Lord. 

After this he told them another parable. 
This time also it was a story of a man who 
had a vineyard. He made a hedge round it 
to protect it from thieves and wild beasts, 
and he built a tower and a winepress, that 
nothing should be wanting. Then he gave 
it into the charge of some husbandmen whom 
he employed to take care of it, and went 
away into a far country. 

When the time drew near for the fruit to 
be ripe, he sent his servants to the husband- 
men, that they might receive from them the 
fruits of the vineyard. But instead of deliv- 
ering over the fruit, the husbandmen ill- 
treated his servants ; they beat one, and 
killed another, and stoned another. 

Again he sent other servants, more than 
the first, and they did unto them likewise. 

Last of all, he sent unto them his son, 
saying, They will reverence my son. But 
when the husbandmen saw the son, they 
said among themselves, This is the heir ; 
come, let us kill him, and let us seize on his 
inheritance. And they caught him, and cast 
him out of the vineyard, and slew him. 

Then Jesus asked the Pharisees what the 
lord of the vineyard would do to those hus- 
bandmen when he came back from his far 
journey ; and they answered, He will miser- 
ably destroy those wicked men, and will let 
out his vineyard unto other husbandmen, 
who shall render him the fruits in their sea- 
sons 



They did not at first perceive that the 
parable had been spoken against themselves, 
but they might have known it, for a parable 
very like it had long ago been spoken by the 
prophet Isaiah, and this is the explanation 
that he had given of it. The vineyard of 
the Lord of Hosts, he said, is the house of 
Israel, and the men of Judah his pleasant 
plant ; and he looked for judgment, but be- 
hold oppression, and for righteousness, but 
behold a cry. 

When Jesus had ended his parable, he said 
to the Pharisees, The kingdom of God shall 
be taken from you, and given to a nation 
bringing forth the fruits thereof; and then 
they saw that by the answer they had given, 
they had condemned themselves. They were 
now more desirous than ever to put him to 
death, but they were afraid as yet to lay 
hands on him because of the people, for all 
the people believed that Jesus was a prophet 
of the Lord. 

Trying to Entrap Him. 

As before, Jesus spent the night on the 
Mount of Olives with his disciples, and re- 
turned the next morning to the temple. 

Meanwhile, the chief priests and Pharisees 
had made a plot with the followers of King 
Herod to ask Jesus a question, by which 
they hoped to lead him into saying some- 
thing that would give offence either to the 
people, or to their Roman conquerors. They 
came, pretending that they wished for his 
advice, and asked him, Is it lawful to give 
tribute unto Caesar, or not ? 

Caesar was the Roman Emperor, who had 
conquered the Jews and compelled them to 
pay him taxes, in return for which he kept 
order in the country, protected them from 
other enemies, and appointed a king to ad- 
minister the laws. The question of the Phari- 
sees was altogether insincere, and was only 



440 



LAST DAYS IN THE TEMPLE. 



asked in the hope that it would create a 
difficulty for Jesus, from which he would 
find it hard to escape. 

If he were to say, It is not right to pay 
the tribute, then he would be arrested as a 
preacher of sedition. If, on the other hand, 
he were to say, It is right to do so, then the 
people would no longer believe in him, for 
they still hoped that Jesus was going to lead 
them against the Romans. 

But Jesus knew the wickedness of the 
Pharisees, and he answered, Why tempt ye 
me, ye hypocrites ? Show me the tribute 
money. 

Paying Tribute. 

From out of the pouch of his robe, one of 
them drew a silver penny, worth about thirty- 
six cents of our money. On one side of the 
coin was the beautiful proud face of Tiberius 
Caesar, the Roman Emperor ; on the other 
side was his superscription, Pontifex Maxi- 
mus (Greatest High Priest). 

Whose is this image and superscription ? 
asked Jesus. They said unto him Caesar's. 

- Render therefore to Caesar, was his answer 
to their question, the things that are Caesar's, 
and to God the things that are God's. 

At these words they marvelled, and left 
him, and went away. As long as they used 
the coin of Caesar, and thus acknowledged 
him as their rightful ruler, it was clearly 
their duty to pay him the tribute he re- 
quired ; and thus their plot to draw Jesus 
into saying whether or not he was their 
rightful lord had entirely broken down. 

Later on in the day, another of the Phari- 
sees asked him a further question : Master, 
he said, which. It. the great commandment of 
the Law ? He asked this more from idle 
curiosity to know what Jesus would say, than 
from any desire to be taught, but the ques- 
tion drew torth a never-to-be-forgotten answer 



from the lips of him who spoke as never man 
spake. 

He said, Thou shalt love the Lord thy 
God with all thy heart, and with all thy 
soul, and with al! thy mind. This is the first 
and great commandment. And the second 
is like unto it : Thou shalt love thy neigh- 
bor as thyself. On these two command 
ments hang all the Law and the Prophets. 

It was the same answer that he had given 
to the young man who once asked what he 
should do to inherit eternal life, and the 
same lesson that he had taught in the Ser- 
mon on the Mount — namely, that God looks 
not only at the actions of men, but also at 
the very thoughts of their hearts, and that 
he only can hope to keep God's command- 
ments whose heart is filled with love to him, 
and also with love to his fellow-men. 

All the rest of that day, Jesus continued 
in the temple, teaching the people, but he 
was constantly disturbed by some interrup- 
tion from the Pharisees. The Sadducees 
also, who formed another party of the chief 
men, came to him with foolish questions, 
hoping that he would say something that 
would give them an excuse for placing him 
under arrest. 

But Jesus answered all their questions 
with heavenly wisdom, and they could find 
nothing of which to accuse him. 

Strict Rules for Other People. 

Towards the end of the day, which was 
the last he ever spent in Jerusalem, Jesus 
began to warn the people against the Phari- 
sees. They were the teachers of the Law, 
and the men who of all others were consid- 
ered the most religious and most worthy ol 
respect, but they were hypocrites. 

They made strict rules for other people, 
which they did not attempt to observe them- 
selves, and all their good works they did 



LAST DAYS IN THE TEMPLE. 



441 



only to be seen of men. They went about 
with phylacteries — pieces of parchment on 
which passages of the Law had been written 
— bound round their heads or sewn upon the 
borders of their garments, and they loved to 
occupy the foremost seats in the synagogue 
and the best places at all feasts, and to re- 
ceive marks of deference from others ; but 
they did nothing to deserve respect. 

Jesus told the people that they were to 
listen to the words of the Scribes and Phari- 
sees, for they were the words of the Law of 
God, but that they must avoid copying their 
actions, for, he said, they say, and do not. 

"Woe Pronounced Against Hypocrites. 

Then he pronounced upon them seven 
awful curses. For their love of money, for 
their false zeal, for their perversion of the 
truth, for their attention to minor matters 
and neglect of the more important duties, 
for their obedience to the letter rather than 
the spirit of the Law, for their outward show 
of goodness and their inward rottenness, for 
their display of deference for the memories 
of the prophets whom their fathers had killed 
whilst they themselves had in every respect 
the spirit of those who killed the prophets, 
he repeated seven times over these terrible 
words, Woe unto you, Scribes and Pharisees, 
hypocrites ! 

And then, thinking of the people whom 
they led astray, and of the beautiful city that 
would be made desolate for their sins, he 
cried out with infinite tenderness, O Jerusa- 
lem, Jerusalem, thou that killest the prophets, 
and stonest them which are sent unto thee ! 
How often would I have gathered thy 
children together, even as a hen gathereth her 
chickens under her wings, and ye would 
not ! Behold, your house is left unto you 
desolate. These were almost the last words 
that Jesus ever uttered in the temple. 



When they were ended, he rose to leave 
it for the last time, but on his way out, he 
paused for a few moments in the court 
called the Treasury. In this place there- 
stood thirteen great chests shaped like trum- 
pets, which were placed there to receive the- 
offerings of the people. 

The Widow's Mite. 

Jesus sat down and watched the people as 
they came to offer their gifts, and he saw 
that many that were rich cast in much. 
Presently there came also a poor widow who 
had only two mites, which together make a 
farthing, but this, as she had no more, she 
was not ashamed to offer, and Jesus saw it 
with approving eyes. He called his dis- 
ciples unto him. and said, Verily I say 
unto you, this poor widow hath cast in 
more than they all. For all these have out 
of their abundance cast in unto the offerings 
of God, but she of her want hath cast in all 
the living that she had. 

Then he turned and left the temple, and 
as they went, the disciples called his atten- 
tion to the beautiful stones and marbles, for 
which the collection in the Treasury was 
made. But Jesus was too sad to take any 
pleasure in them, and he only answered, 
The days will come when there shall not be 
left one stone upon another that shall not be 
thrown down. 

They were going as usual towards the 
Mount of Olives, and as soon as they had 
left the city behind them, the disciples asked 
Jesus what he had meant by these words^ 
and when these things would come to pass. 

He told them that many troubles were in 
store for them, and for their whole nation. 
They would see Jerusalem compassed about 
with armies, and there would be great dis- 
tress all over the land. There would be 
wars, and rumors of wars, and earthquakes. 



442 



LAST DAYS IN THE TEMPLE. 



in divers places, and famines and pestilences. 

They themselves would suffer persecution, 
and would be tormented and killed, but he 
that should endure unto the end, the same 
should be saved. They would not be for- 
saken, and moreover, their Master would 
return again in the clouds of heaven, and 
then he would reward every man according 
to his works. This was the thought that 
was to comfort them in their troubles, and for 
this second coming of the Son of Man they 
were to watch earnestly and pray continually. 

Lastly, he drew a picture of that second 
coming. When the Son of Man, he said, 
shall come in his glory, and all the holy 
angels with him, then shall he sit upon the 
throne of his glory. And before him shall 
be gathered all nations, and he shall separate 
them one from the other, as a shepherd 
divideth his sheep from the goats. And he 
shall set the sheep on his right hand, but the 
T oats on the left. 



Then shall the King say unto them on 
his right hand, Come, ye blessed of my 
Father, inherit the kingdom prepared for 
you from the foundation of the world. For 
I was an hungred, and ye gave me meat ; I 
was thirsty, and ye gave me drink ; I was a 
stranger, and ye took me in ; naked, and ye 
clothed me ; I was sick, and ye visited me ; 
I was in prison, and ye came unto me. 

Then shall the righteous answer him, 
saying, Lord, when saw we thee an hungred, 
and fed thee, or thirsty, and gave the drink ? 
When saw we thee a stranger, and took thee 
in, or naked, and clothed thee? Or when 
saw we thee sick, or in prison, and came 
unto thee ? 

And the King shall answer and say unto 
them, Inasmuch as ye have done it unto one 
of the least of these my brethren, ye have 
done it unto me. He taught that by doing 
good to his followers they were doing good 
to him. 




CHAF»TKR XXXII. 



s. *°lot to Put Jesus to Death — Feast of the Passover. — Preparations for the Last 
Supper — Jesus Washing the Feet of his Disciples — In the Garden of Gethsemane— 
A Prayer of Agony — The Traitor's Kiss — False Witnesses — Jesus Before the 
High Priest — Denial of Peter — Sorrowful End of Judas — Jesus Before Pilate — 
A Furious Mob — The Purple Robe and Crown of Thorns. 




ESOLVED upon getting rid of 
this new Teacher and Prophet, 
the chief priests and Pharisees 
held a meeting at the house of 
Caiaphas, the High Priest, to 
consult as to when and how 
they should put him to death. At this time, 
Jerusalem was full of strangers who had 
assembled for the great Feast of the Pass- 
over, and many of these were men from 
Galilee, who believed in Jesus. The chief 
priests decided therefore to wait until the 
Passover should be over before they made 
any attempt against him, and in any case 
they agreed that it would be better to find 
some opportunity of seizing him quietly, lest 
there should be a tumult among the people. 
Whilst they were plotting this wicked- 
ness, they received a message that a certain 
man wished to speak with them, and desired 
that he should be admitted. It was Judas 
Iscariot, a disciple of Jesus, he who had been 
chosen to be one of the twelve Apostles, but 
who was now secretly a thief, stealing out of 
the purse common to all, the money he 
needed for his own uses. 

This man had made up his mind to sell 
his Master, and he came to the chief priests 
and said, What will ye give me, and I will 
betray him unto you ? They agreed to give 
him thirty pieces of silver, and in return for 
this, Judas promised that at some convenient 



moment, when Jesus was alone, with only 
his twelve disciples round him, he would 
steal away from them, and would go to the 
chief priests to tell them where he was, and 
how they could best take him prisoner. 

The Arch-Traitor. 

Never since the world began, has a blacker 
crime been committed; and from the day 
on which the Apostle betrayed his Master, 
the name of " the traitor Judas " has beer 
handed down with horror and loathing 
through all the centuries. Good had it 
been for that man if he had never been 
born! 

For the next two days — Wednesday and 
Thursday in Passion Week, as we now call 
them — Jesus remained quietly at Bethany, 
without going to teach in the temple accord- 
ing to his custom. 

The great Feast of the Passover was at 
hand, which was kept in remembrance of the 
time when the children of Israel had been 
delivered out of the land of Egypt. 

Long ago, the Israelites had been bond- 
slaves in Egypt. They were obliged to 
serve the king, who oppressed them, and 
treated them very cruelly. He required 
them to make bricks for him, and punished 
them if they did not work fast enough ; and 
he made a law that every little boy that wa* 
born was to be killed immediately. 

443 



444 



JESUS BETRAYED AND ARRESTED. 



Then the children of Israel were in great 
distress, and they cried unto the Lord to de- 
liver them. And the Lord sent Moses and 
Aaron, who went to the king, and desired 
him to let the people go, that they might 
lead them away to the land of Canaan. 

The Plagues of Egypt. 

But the king, whose name was Pharaoh, 
would not let the people go, so Moses and 
Aaron again cried unto the Lord, and the 
Lord punished Pharaoh by sending great 
plagues upon his land. The river was 
turned into blood, the country was overrun 
with frogs and flies and locusts, the cattle 
died of disease, great storms of hail and 
thunder and lightning swept over the land, 
causing great destruction, and for three 
whole days the earth was covered with d=>-k- 
ness. 

Still the king would not allow the people 
to go, and the Lord told Moses that he 
would visit him with a yet more terrible 
plague, which would compel him to let them 
depart. 

The Lord said, moreover, that Moses was 
to speak to the children of Israel, and tell 
them that the head of every family was to 
take a lamb a year old, and kill it on the 
fourteenth day of the month. Then they 
were to take the blood and smear it over the 
doorposts of their houses ; and the lamb it- 
self they were to roast, and eat in the even- 
ing. 

The whole family was to eat it together, 
standing, with their shoes on their feet, their 
staffs in their hands, and their outdoor gar- 
ments upon them. For I, said the Lord, 
will pass through the land of Egypt that 
night, and will smite all the firstborn in the 
land of Egypt, both man and beast. And 
the blood shall be to you for a token upon 
the houses where ye are, and when I see the 



blood I will pass over you, and the plague 
shall not be upon you to destroy you when 
I smite the land of Egypt. And this day 
shall be unto you for a memorial, and ye 
shall keep it a feast to the Lord forever. 

One Dead in Every House. 

The children of Israel did as Moses com- 
manded, and it came to pass that at mid- 
night, the Lord smote all the first-born in 
the land of Egypt, from the first-born of 
Pharaoh that sat on his throne, unto the 
first-born of the captive that was in the 
dungeon, and all the first-born of cattle. 
And Pharaoh rose up in the night, he and 
all his servants and all the Egyptians, and 
there was a great cry in Egypt, for there 
was not a house where there was not one 
dead. 

Then Pharaoh called for Moses and Aaron 
in the night, and said, Rise up and get you 
gone, and the Egyptians were urgent that 
they should leave in haste, for they said, We 
be all dead men. 

Thus the children of Israel were delivered 
from the land of Egypt, and ever afterwards 
they met together once a year, in remem- 
brance of the time when the Lord had 
smitten the Egyptians, but had passed over 
the houses on which the blood of the lamb 
was sprinkled. As at that first Passover, 
each family took a lamb and killed it, and 
ate it all together. 

Little did the people think that this present 
Passover would be remembered as long as 
the world should last by the offering of a far 
nobler victim, even the Lamb of God, that 
taketh away the sin of the world. 

It was some time during the second of the 
two days spent by Jesus at Bethany, that 
one of his disciples asked him, Master, 
where wilt thou that we prepare for thee to 
e..t at the Passover ? 



JESUS BETRAYED AND ARRESTED. 



445 



He told them that he would eat it in Jeru- 
salem, and that Peter and John were to go 
on before and make all things ready. Go 
into the city, he said, and there shall meet 
you a man bearing a pitcher of water ; follow 
him. And where he shall go in, say ye to 
the goodman of the house, The Master 



all the other things that would be needed. 

In the evening, when it was dark, Jesus 
left Bethany and came to the house with his 
disciples ; and there in an upper chamber, 
they ate together the solemn meal. 

It was the custom among the Jews to take 
off their shoes on entering- a room, and to 




JESUS WASHING THE FEET OF HIS DISCIPLES. 



saith, Where is the guestchamber, where I 
shall eat the Passover with my disciples ? 
And he will show you a large upper room, 
furnished and prepared. There make ready 
for us. 

The two disciples did as they were com- 
manded, and when they had reached the 
house, they procured a lamb, and prepared 



wash their feet and hands before eating, but 
on this occasion the washing had been left 
undone, for the disciples had been occupied 
in disputing as to which of them was the 
greatest and had a right to the most honora- 
ble place, and none of them had cared to 
render this service to the rest. 

Jesus therefore determined to teach them 



446 



JESUS BETRAYED AND ARRESTED. 



by his action that which was the lesson of 
his whole life, namely, that the greatest of 
all, is he who most truly serves his fellow- 
men. 

He himself, though he knew that the 
Father had given all things into his hands, 
and that he had come from God and was 
going to God, rose from supper, and laid 
aside his upper garment, and took a towel 
and wound it round him. After that, he 
poured water into a basin, and, going to the 
disciples, one by one, he began to wash their 
feet, and to wipe them with the towel that 
was round him. 

An Example of Humility. 

This was usually the work of the hum- 
blest slave, and when Jesus came to Simon 
Peter, the disciple could not bear that his 
Master should render him this service. He 
said, Lord, dost thou wash my feet ? Thou 
shalt never wash my feet. But Jesus told 
him that it was his will to do so, and then 
Peter yielded. 

When the feet of all had been washed, 
-Jesus put on his garment and sat down 
again, and then he explained to them the 
meaning of what he had done. 

He said to them, Know ye what I have 
done unto you ? Ye call me Master and 
Lord, and ye say well, for so I am. If I 
then, your Lord and Master, have washed 
your feet, ye also ought to wash one another's 
feet. For I have given an example, that ye 
should do as I have done unto you. A new 
commandment I give unto you, that ye love 
one another; as I have loved you, that ye 
also love one another. By this shall all men 
know that ye are my disciples, if ye have love 
one to another. 

After this, the supper continued. All the 
disciples were present, even Judas among the 
rest, but Jesus knew the treachery that was 



in his heart, and as they were eating, h<= 
became very sorrowful, and said, Verily, 
verily, I say unto you, that one of you shall 
betray me. 

At these words, the disciples were filled 
with grief and astonishment, and they looked 
from one to another, wondering which of 
them it could be of whom he was speaking. 
They hardly knew what he meant, but one 
of them cried out with terror, Master, is it I ? 
And then, one after another, they all said, Is 
it I? Even Judas followed the rest, and 
asked, Is it I? 

Now it happened that he who was lying 
upon the couch next to Jesus, was John, the 
disciple whom Jesus loved above all the rest, 
and near to him was Simon Peter. The 
head of John was resting upon the breast of 
his Master ; and Peter, who felt that it was 
intolerable not to know which of them it was 
that should do this dreadful deed, beckoned 
to him to ask Jesus. He did so, and Jesus 
answered, It is he to whom I shall give a sop, 
when I have dipped it. 

The Broken Bread. 

Then he took apiece of bread, dipped it in 
the dish that was in the middle of the table, 
and gave it to Judas Iscariot. At the same 
time, knowing that the devil had taken 
possession of his heart, and that he had 
hardened himself and would not repent of 
his evil purpose, he said to him in a low 
voice, That thou doest, do quickly. 

Judas then rose up and went out; and 
after he had left them, Jesus took bread, and 
blessed it, and broke it, and gave it to the 
disciples, and said, Take, eat ; this is my 
body. And he took the cup, and gave 
thanks, and gave it to them, saying, Drink 
ye all of it; for this is my blood of the new 
testament which is shed for many, for the 
remission of sins. 



JESUS BETRAYED AND ARRESTED. 



44? 



Then he told them that he was going to 
leave them, but that they were not to be 
troubled. They believed in God, he said, 
and must believe also in him. He was goingf 
to prepare a place for them in heaven, and 



the body, yet he would be very near them in 
spirit, and would comfort them, and give 
them peace in their hearts. 

If ye keep my commandments, he said, ye 
shall abide in my love, even as I have kept 




CHRIST IN THE GARDEN OF GETHSEMANE. 



meanwhile he would send unto them a holy 
Spirit of truth, who would be their comforter 
and teacher. He said that it was better for 
them that he should go away, in order that 
the Spirit might come to them ; and he told 
them that though he would not be present in 



my Father's commandments, and abide in his 
love. This is my commandment, that ye 
love one another as I have loved you. 
Greater love hath no man than this, that a 
man lay down his life for his friend. 

Lastly, he poured out his soul in praycf 



448 



JESUS BETRAYED AND ARRESTED. 



to God, asking- that the Father would glorify 
him, and would enable the disciples to under- 
stand those things that he had taught them, 
and to keep themselves pure and free from 
sin, though they lived in a sinful world. 
Holy Father, he prayed, keep through thine 
own name those whom thou hast given me, 
that they may be one, as we are. I pray 
not that thou shouldest take them out of the 
world, but that thou shouldest keep them 
from the evil. Sanctify them through thy 
truth ; thy word is truth. 

Neither pray I for these alone, but for 
them also which shall believe on me through 
their word, that they a'.l may be one, as thou, 
Father, art in me, and I in thee, that they also 
may be one in us, that the world may believe 
that thou hast sent me, and hast loved them 
as thou hast loved me. 

Alter this they all rose up, and sang to- 
gether some of the psalms appointed to be 
used at the Passover ; and then they left the 
house, and went away to pass the night, as 
usual, on the Mount of Olives. 

The Midnight Agony. 

On the Mount of Olives there was a gar- 
den, called the Garden of Gethsemane, to 
which Jesus often went with his disciples. 
It was to this place that he now led them, 
and as they were going, he began to tell 
them how, that night, the Shepherd would 
be smitten, and the sheep of his flock would 
be scattered abroad. He was going to be 
betrayed, he said, into the hands of wicked 
men, and his disciples would all forsake him 
and flee away. 

Peter could not believe that he should for- 
sake his Master in the hour of danger, and 
he said, Though all should be offended be- 
cause cf thee, yet will not I. I am ready 
to follow thee both to prison and to death. 

But Jesus answered, I tell .thee, Peter, 



that the cock shall not crow, until thou hast 
thrice denied that thou knowest me. 

When they had come to the garden, Jesus 
left the rest of the disciples at a certain place, 
saying to them, Sit ye here while I go and 
pray yonder, and went on, with only the 
three that he loved the most, Peter and 
James and John. They were the three who 
had gone with him to pray on Mount Her- 
mon, when he was transfigured before them ; 
and now that his soul was troubled, he 
again desired that they only should be with 
him. 

He said to them, My soul is exceeding 
sorrowful, even unto death ; tarry ye here 
and watch with me. Then he went a little 
farther, and fell on his face and prayed, say- 
ing, O my Father, if it be possible, let this 
cup pass from me ; nevertheless, not as I 
will, but as thou wilt. 

The Bitter Cup. 

After a time he went back to his disciples, 
but he did not find them watching. It was 
now far on into the night ; they were weary 
and heavy, and sleep had overtaken them. 
He said to Peter, Could ye not watch with 
me one hour? Watch and pray that ye 
enter not into temptation. The spirit indeed 
is willing, but the flesh is weak. 

Then he went away a second time, and 
prayed, saying, O my Father, if this cup 
may not pass away from me except I drink 
it, thy will be done. 

It was the most awful suffering the world 
has ever seen, and to the disciples who were 
at a little distance, it seemed as if great drops 
of b ! ood fell from him to the ground as he 
prayed. All the sins of men were pressing 
upon his soul, the wickedness of his enemies, 
the treachery of one who had been his friend, 
the want of understanding of those whom he 
loved the most, this and much more that we 



JESUS BETRAYED AND ARRESTED. 



449 



can but dimly understand. But as he prayed, 
there came an angel from heaven to strengthen 
him, and in the strength of that heavenly con- 
solation he again rose, and returned to the 
disciples. 

They had watched for some time, but now 
they had again fallen asleep, and he went 



It was an armed band that now approached 
the garden, some of the men being servants 
of the High Priest, and others, Roman sol~ 
diers who were acting under his orders. At 
their head was Judas, who went before to 
show them the way. He had given a sign 
to the soldiers, saying, Whomsoever I shall 




JUDAS BETRAYING JESUS WITH A KISS. 



back, without disturbing them, and prayed 
again as before. When he came the third 
time, he saw in the distance the gleam of 
lanterns and heard the clash of swords, and 
knew that Judas had betrayed his resting- 
place, and that the soldiers of the chief priests 
were come to take him. 
29 



kiss, that same is he ; take him, and lead him 
away safely. When they reached the place, 
he hurried forward, and going up to Jesus, 
he said, Hail Master, and kissed him. 

But Jesus said, Judas, betrayest thou the 
Son of Man with a kiss ? Then he turned 
toward the soldiers, and asked them, Whom 



450 



JESUS BETRAYED AND ARRESTED. 



seek ye? They said, Jesus of Nazareth. He 
answered, I am he ; and as he spoke these 
words, they staggered backwards and fell to 
the ground, overawed by the majesty of his 
presence. 

When they had recovered themselves, he 
again asked them, Whom seek ye ? and 
when they answered as before, Jesus of 
Nazareth, he said, I have told you that I am 
he ; if therefore ye seek me, let these go 
their way. Even at that terrible moment he 
did not forget to think of his disciples, and 
make sure that they were not also taken 
prisoners. 

Meanwhile the disciples, who were now 
fully awake, had made some little effort to 
defend their Master, and Peter had drawn a 
s vord with which he was armed, and had 
smitten one of the servants of the High 
Priest, whose name was Malchus, and cut 
off his right ear. But Jesus touched the 
man's ear and healed it, and he said to Peter, 
Put up thy sword into its sheath. The cup 
which my Father hath given me, shall I not 
drink it? 

The Disciples Fled. 

Turning again to the soldiers, he said to 
them, Are ye come out as against a thief, 
with swords and with staves to take me ? I 
was daily with you, teaching in the temple, 
and ye laid no hands upon me. But this is 
your hour, and the power of darkness. 

Then all the disciples forsook him and 
fled, and the soldiers bound Jesus, and led 
him away to the palace of Annas, who was 
the father-in-law of Caiaphas, the High 
Priest, and one of the chief men among the 
Jews. 

Annas asked Jesus various questions 
about his disciples and his doctrine, but he 
refused to answer. He said, I spoke openly 
to the world, I ever taught in the synagogue 



and in the temple, whither the Jews always 
resort, and in secret have I said nothing. 

Annas had no legal power to try the 
prisoner, and therefore he sent on Jesus, still 
bound to his son-in-law, Caiaphas, the High 
Priest, at whose house, although it was the 
middle of the night, the chief priests and the 
elders and the Scribes were even now sitting 
in council. 

Witnesses Do Not Agree. 

The chief priests desired that Jesus should 
be brought before them, in order that they 
might try the prisoner whom they had 
ordered to be arrested. 

But though they had made up their minds 
that he was to be condemned to death, they 
could find no accusation to bring against 
him. They sought for some one who 
would bear witness against him — true or 
false, they cared not — and many false wit- 
nesses came forward; but according to the 
Jewish law, it was necessary that two 
witnesses should agree in their statements 
before any man could be condemned, and 
none of these agreed together. 

At last there came two witnesses, who 
said, We heard him say, I will destroy this 
temple that is made with hands, and in three 
days I will build another, made without 
hands. But even so their statements did not 
agree, for one of them testified that Jesus 
had said, I am able to destroy this temple of 
God, and the other testified that he had said, 
I will destroy it. 

All this time, Jesus answered nothing. 
He knew that it was of no use to tell them 
what he had really said, or what he had 
meant by saying it, and when the High 
Priest arose and asked him, Answerest thou 
nothing? What is it which these witness 
against thee? He still remained perfectly 
silent. 



JESUS BETRAYED 

This was displeasing to the High Priest, 
who had hoped that, whatever Jesus might 
say, he should be able in some way to turn 
his words against him, and he was deter- 
mined to break his silence. Standing up in 
the midst of the assembly, he said to him, I 
adjure thee by the living God, that thou tell 
us whether thou art the Messiah, the Son of 
God? 

This solemn question required an answer, 
and Jesus answered, I am. And ye shall 
see the Son of Man sitting on the right hand 
of power, and coming in the clouds of 
heaven. 

Accused of Blasphemy. 

At these words, the High Priest rent his 
clothes as a sign that something terrible had 
occurred, and cried out, He has spoken 
blasphemy. Then he said to the rest, 
What further need have we of witnesses ? 
Ye have heard the blasphemy ; what think 
ye? They all answered, He is guilty of 
death. 

The great Council of the chief priests and 
elders had now condemned Jesus to death, 
but this was not enough, for as their country 
was under the power of the Romans, the sen- 
tence had to be confirmed by the Roman 
Governor, Pontius Pilate. 

It was still night, and they could not 
disturb Pilate until the next morning, so they 
departed for the temple, and meanwhile gave 
over their prisoner into the hands of the band 
of servants and soldiers who had arrested 
him. 

Then did these servants and soldiers spit 
in his face, and buffet him, and did smite him 
with their hands. The very men who, when 
they first came to take Jesus prisoner, were 
so overawed that they went backwards and 
fell to the ground, now looked upon him 
merely as a criminal condemned to death, 



AND ARRESTED. 



451 



and amused themselves by smiting him and 
mocking him. 

But a harder blow than any that could be 
smitten by Jewish servant or Roman soldier 
was to be dealt to Jesus from the hand of a 
friend that night. 

When he was first taken prisoner, all the 
disciples had forsaken him and fled; but 
before long, two of them, Peter and John, 
had in some measure recovered from their 
terror, and had followed to the palace of the 
High Priest, to see what would happen to 
him. 

John was known to the servants of the 
High Priest, and he was able to gain 
admission for Peter, who went and stood 
among the servants in the courtyard. The 
night was chilly, and they had lit a fire of 
coals, and stood warming themselves, when 
a certain maid looked steadfastly at Peter, 
and said, Thou also wast with Jesus of 
Nazareth. 

The Sad Denial. 

Peter was startled. He was among 
strangers in a strange place ; his Master had 
been taken prisoner and condemned to death 
almost in a moment ; he did not know what 
might happen to him if he were confess that 
he was one of his followers. He was afraid 
and his fear made him a liar and a coward. 
He answered, I know not the man. 

Then he changed his place, for fear of fur- 
ther questions, but after a time another maid 
observed him, and said, This man was also 
with Jesus of Nazareth. But Peter denied 
again, saying, I know him not. 

A third time the attention of the servants 
was called to him, for one of them said, 
Surely thou also art one of them, for thou 
art a Galilean ; thy speech betrayeth theej 
and a third time Peter denied. He even 
began to curse and to swear, saying, I know 



452 



JESUS BETRAYED AND ARRESTED. 



not this man of whom ye speak. At 
this moment the cock crew, and at the 
same instant some movement in the crowd 
brought him within sight of Jesus, bound 
and mocked and buffeted by the rough sol- 
diers. The Lord turned and looked on 
Peter, and across the memory of the disciple 
there flashed the recollection of how Jesus 
had said to him, Before the cock crow thou 



man with bloodshot eyes and dishevelled 
hair, and a look of despair upon his face. 
It was Judas, the traitor. I have sinned, he 
cried, with a hoarse, broken voice, in that I 
have betrayed the innocent blood. 

He had heard how they had condemned 
Jesus to death without an hour's delay, and 
now the horror of what he had done, had 
fallen upon him when it was too late. He 




PETER DENYING CHRIST. 



shalt deny me thrice. In a moment he real- 
ized what it was that he had done, and he 
went out and wept bitterly. 

In the meantime, another terrible scene 
was taking place not far off. The chief 
priests and Pharisees had left the palace 
after the trial of Jesus, but were still to- 
gether in the temple, talking over the matter, 
while they waited for the morning. 

Presently there appeared before them a 



had come to implore the Pharisees to change 
their purpose, but it was of no avail. What 
is that to us? they asked with looks of scorn. 
See thou to that. 

The last time that Judas had stood before 
them, he had come to bargain for the sum of 
money for which he should betray his 
Master. Now the money which he had 
coveted so greedily had become hateful to 
him, and he could not bear the sight of it, 




JUDAS BETRAYING CHRIST WITH A KISS 



JESUS BETRAYED AND ARRESTED. 



453 



He threw down the thirty pieces of silver in 
front of the chief priests, and then he went 
away and hanged himself. 

When the morning was come, the chief 
priests and elders returned to the house of 
Caiaphas, and having again summoned Jesus 
before them, and confirmed the sentence by 
which they had pronounced him to be guilty 
of death, they led him away, bound, to the 
palace of Pontius Pilate, the Roman Governor. 

Jesus Before Pilate. 

Jesus was taken into a gorgeous room, 
called the Hall of Judgment ; but the chief 
priests remained outside, for it was the time 
of the Passover, and they considered that 
they would be defiled and unfit to eat it, if 
they entered the palace of the heathen. 

Pilate, therefore, went out to them in the 
courtyard in front of the house, and asked, 
What accusation bring ye against this man ? 

They had no true accusation to bring, and 
they knew that Pilate would not condemn 
him to death upon the accusation of blas- 
phemy, for which they had themselves de- 
clared him to be guilty of death, so they 
cried out, We have found him perverting our 
nation, and forbidding to give tribute to 
Caesar, saying that he himself is Christ, a 
king. 

Pilate went back into the Judgment Hall, 
and said to Jesus, Art thou the King of the 
Jews ? 

Jesus answered, My kingdom is not of 
this world. But Pilate repeated his question, 
and then he said, I am a king. To this end 
was I born, and for this cause came I into 
the world, that I should bear witness to the 
truth. 

Then Pilate asked him, What is truth ? 
But without waiting for an answer, he went 
out again to the chief priests, and said, I 
find no fault in him. 



At these words, they were more furious 
than ever, and cried out, He stirreth up the 
people, teaching throughout all Judaea, and 
beginning from Galilee, even unto this place. 

Pilate was much perplexed. It appeared 
to him that Jesus was an innocent man, and 
he did not wish to shed his blood ; at the 
same time, the Jews were fierce and violent, 
and he was anxious not to displease them. 
When he heard them speak of Galilee, and 
found that Jesus came from that province, he 
thought it would be a good way out of the 
difficulty to send him to King Herod, the 
ruler of Galilee, who happened to be in 
Jerusalem at that time. 

Pilate's "Wife Has a Dream. 

Jesus was therefore led to the palace of 
Herod, who had long wished to see him, 
because he had heard of his miracles, and 
hoped that he might do some wonderful 
work in his presence. But Jesus would not 
work miracles to satisfy the curiosity of a 
wicked man, neither wouki he answer the 
questions of Herod, who therefore sent him 
back to Pilate, when he had mocked him 
and arrayed him in a gorgeous robe. 

Again the prisoner was led through the 
streets to the house of Pilate, and the 
Governor came out into the courtyard, and 
sat upon the judgement seat. He had 
received a message from his wife that she 
had dreamt a dream about the just man who 
was standing bound before him, and begged 
that he would have no hand in shedding his 
blood. 

He was therefore more anxious than ever 
to release Jesus, but he had not the courage 
openly to deny the Jews what they desired, 
and again therefore he thought of a device 
by which he hoped to accomplish his pur- 
pose. 

It was a custom among the Jews, that 



454 



JESUS BETRAYED AND ARRESTED. 



every year at the Feast of the Passover, one 
prisoner should be set free, and the people 
had the right of choosing who it should be. 
Pilate reminded them of this custom, and 



not Jesus, but Barabbas, a murderer and a 
robber. 

With one consent they clamored forth, 
Not this man but Barabbas ! And when 




THEY CRIED, "CRUCIFY HIM! CRUCIFY HIM!" 



asked if he should release the King of the 
Jews. There was now a great crowd of 
people in the courtyard, but the chief priests 
and elders stirred up their minds to desire 
that another prisoner should be released — 



Pilate asked, What then will ye that I do 
unto him whom ye call the King of the 
Jews ? the horrible cry arose, Crucify him, 
crucify him ! 

As soon as he could obtain silence, Pilate 



JESUS BETRAYED AND ARRESTED. 



455 



asked, Why, what evil hath he done ? But 
they only cried out the more exceedingly, 
saying, Let him be crucified. 

Pilate was unwilling to condemn Jesus to 
this terrible death, but it was now more diffi- 
cult than ever to take the straightforward 
course which he ought to have adopted at 
the first, and he again gave way to cowardice, 
and tried half measures. Hoping that if some 
lesser punishment were inflicted upon Jesus, 
the people would be satisfied, he told his sol- 
diers to lead away the prisoner into the h.ill 
called the Pretorium, and scourge him. 

Arrayed in a Purple Robe. 

This was a cruel punishment, and the sol- 
diers did not hesitate to add unnecessary 
cruelty, and cowardly insults. When the 
scourging was over, they again arrayed 
Jesus in the purple robe that Herod had 
put on him, and they twisted together a 
crown of thorns which they pressed upon his 
forehead, while in his hand they placed a 
reed instead of a sceptre. Then they all 
passed before him, one by one, and made 
a mock salute, calling out, Hail, King of the 
Jews ! And as they did so, they spit upon 
him and smote him with the reed. 

After this, they brought him back into the 
courtyard, faint and bleeding, and still wear- 
ing the crown of thorns and the purple robe. 
Pilate hoped that his 'enemies would now 
have pity, and would be willing to release 



him after this torture, but the chief priests 
had no pity. As soon as they saw him, they 
cried out again, Crucify him, crucify him ! 
And when Pilate still hesitated, they said, If 
thou let this man go, thou art not Caesar's 
friend. Whosoever maketh himself a king 
speaketh against Caesar. 

"His Blood Be on Us." 

Once before, the Jews had written a com- 
plaint of Pilate to Tiberius Caesar, the Em- 
peror under whom he held his office, and he 
was afraid that if he refused to carry out 
their wishes, they would again write and 
accuse him of treachery towards the Em- 
peror, and that then he would be disgraced, 
and perhaps made prisoner himself. 

The conflict between good and evil which 
had been going on in his heart was now 
ended. He was conquered by the fear of 
man, and finding that the chief priests ^nd 
the multitude whom they had excited were 
becoming more and more tumultuous, he 
delivered Jesus over into their hands to be 
crucified. 

But even now he tried to shake off the 
responsibility of his action, for he knew that 
he was doing wrong, and he sent for water, 
and washed his hands before all the people, 
saying, I am innocent of the blood of this 
just person. See ye to it. 

And the people answered him, His blood 
be upon us and upon our children. 



CHAPTER XXXIII. 



Story of the Crucifixion — Bearing the Cross — A Prayer for Enemies — The Earth- 
quake and Darkening of the Sun — Veil of the Temple Rent — The Burial — The 
Angel and Women at the Tomb — Surprise of the Disciples — Jesus at Emmaus — ■ 
Again in Galilee — The Great Draught of Fishes — -Solemn Charge to Peter — ■ 
Jesus at Bethany — The Ascension — Awe-Struck Disciples Appear in the Temple. 




HEN a man was condemned 
by the Romans to the 
cruel death of crucifixion* 
it was the custom to make 
him carry the cross on 
which he was going to 
suffer, to the place of 
execution. As soon therefore as Pilate had 
given his cowardly consent to the demand of 
the chief priests, the soldiers stripped off 
from Jesus the gorgeous robe with which 
they had covered him in scorn, put his own 
clothes upon him, and laid the cross upon 
his shoulders. 

The place of execution, which was called 
Golgotha, or Calvary, was outside the city 
walls, and Jesus went out towards it, bearing 
his cross, with a great multitude following 
after him. But he was weak and faint after 
the sleepless night, the agony in the garden, 
and all the pain he had already suffered, and 
he could not carry the heavy cross, so the 
soldiers seized upon a man named Simon the 
Cyrenian, whom they chanced to meet, and 
compelled him to carry the cross instead of 
Jesus. 

The crowd consisted chiefly of the priests 
and Pharisees, and the people whom they 
had stirred up to demand the life of Jesus, 
but there followed also many of those who 
had known and loved him. Amongst these 
were a number of women, who wept aloud, 
456 



and filled the air with their cries of sorrow. 
Of his enemies, who were hooting and 
reviling him, Jesus took no notice, but when 
he heard the lamentations of the women, he 
turned towards them, and said, Daughters 
of Jerusalem, weep not for me, but weep for 
yourselves and your children. The multi- 
tude had cried, His blood be upon us and 
on our children, and that innocent blood 
was going to be avenged upon their nation 
in rivers of blood, and in horrors of famine 
and pestilence. 

He Prays For His Enemies. 

They had now come to the place called 
Golgotha, or Calvary, and the soldiers took 
Jesus and nailed his feet and hands to the 
cross. But even at that moment of terrible 
pain, no groan escaped from his lips, only a 
prayer: Father, forgive them, for they 
know not what they do. 

Then the cross was raised up and set 
between two other crosses, on each of which 
there hung a thief. Over each cross was 
written the crime for which he who was upon 
it had been condemned to suffer, and over 
that of Jesus, were the words, The King of 
the Jews. He who above all men honored 
God, had been condemned by the chief 
priests for blasphemy ; he who had made 
himself the least of all and the servant of 
all, was condemned by Pilate for claiming to 






'■ 1 






: " P ! 'i It. i 

I 111 1 1 1 1, ' Ijlj! 1 lUlU, 

ill IN li'ii 'I III 1, 1 1 ill iff 



i'i 



mi 




CHRIST SINKING UNDER HI5! "ROSS ON THE WAY TO GOLGOTHA, 



457 



458 



THE STORY OF THE CRUCIFIXION. 



be a king. A great crowd remained standing 
round the foot of the cross, and the chief priests, 
whose hearts were as hard as iron, continued 
to mock and revile Jesus. He saved others, 
they said ; himself he cannot save. If he 
be the Christ, the King of Israel, let him 



his beloved disciple John, and his mother, 
Mary, who was there with some of the other 
women that had followed him from Galilee. 

As always throughout his life, he thought 
not of himself but of others ; and now that 
he was leaving those whom he had loved the 




SIMON COMPELLED TO HELP JESUS BEAR THE CROSS. 



now come down from the cross, and we will 
believe him. 

Even the two thieves who were hanging 
by his side, joined in these scoffings, but 
Jesus heeded them not. His eye passed 
over the crowd till it rested upon the faces of 



most, it was well that they should love one 
another the more tenderly. He said to the 
disciple, Behold thy mother, and to his 
mother he said, Behold thy son. And from 
that hour, that disciple took her to his own 
home. 




THE CRUCIFIXION OF CHRIST. 



459 



46U 



THE STORY OF THE CRUCIFIXION. 



Some time had now gone by, and one of 
the thieves, who was touched by the patience 
and the gentleness of Jesus, rebuked his 
companion for railing at him, and said, We 
indeed are justly punished, for we receive 
the due reward of our deeds, but this man 
hath done nothing amiss. Then, turning 
towards Jesus, he said, Lord, remember me 
when thou comest into thy kingdom. And 
Jesus answered him, Verily, I say unto thee, 
to-day shalt thou be with me in paradise. 

It was now mid-day, but at the sight of 
Jesus hanging upon the cross, the sun hid 
his face, and there fell upon the land a dark- 
ness which lasted for three hours. The 
scoffing crowd was hushed and filled with 
awe; and in silence Jesus endured the agony 
of those terrible hours in which he suffered 
for the sins of men, until just at the end of 
the time he uttered an exceeding bitter cry, 
My God, my God, why hast thou forsaken 
me? 

"It Is Finished.' 5 

But God had not forsaken him. Almost 
immediately the darkness rolled away from 
the face of the earth, and the cloud was re- 
moved from the soul of Jesus. Father, he 
said, into thy hands I commend my spirit ! 

A few moments afterwards, he said, I 
thirst, and one of the soldiers filled a sponge 
with the sour wine or vinegar that they were 
accustomed to drink, and put it to his lips. 
He just tasted it, and then with a loud cry, 
It is finished, he gave up the ghost. 

Then was the veil of the temple — the gor- 
geous curtain that separated the holy of 
holies from the holy place — rent in twain 
from the top to the bottom, and the earth 
did quake, and the rocks rent, and the 
graves were opened. And the Roman cen- 
turion, and those who were with him, watch- 
ing Jesus, when they saw the earthquake 



and those things that were done, said, Truly 
this was the Son of God. 

And all the people who had come to- 
gether to that sight, beholding the things 
that were done, smote their breasts, and re- 
turned into the city. 

Among the Pharisees, there were two 
men who had not consented to the death of 
Jesus. One of these was Joseph of Arima- 
thea, a good man and a just; the other was 
Nicodemus. They had been unable to pre- 
vent the murder, but they could at least give 
the body an honorable burial ; and Joseph 
went to Pilate, and asked to be allowed to 
take it down from the cross. 

Preparations for Burial. 

Pilate gave him leave, and he hurried back 
with a long piece of fine white linen, which 
he bought to wrap round the body. The 
soldiers had meanwhile pierced it with a 
spear to satisfy themselves that life had left 
it, thus making a hole in the side, from which 
there had flowed out blood and water. 

Joseph took down the body from the 
cross, with the help of the women who loved 
Jesus. They had been standing near it all 
fhe time, and now they were anxious to see 
what would be done. It was the day which 
we call Friday, and at six o'clock that even- 
ing the Jewish Sabbath would begin, on 
which no one was allowed to do any work, 
so that there was but little time for the 
burial. 

In accordance with the Jewish custom of 
anointing the bodies of those whom they 
desired to honor, Nicodemus had brought a 
quantity of sweet-smelling spices and oint- 
ments ; but all that could now be done was 
to wind the fine linen rouiid the body, cover 
it with the spices, and lay it for the present 
in a garden close by, that belonged to 
Joseph. In the garden there was a new 




JESUS SINKING UNDER THE CROSS. 



THE STORY OF THE CRUCIFIXION. 



461 



tomb which had been hewn out of the rock ; 
here they laid the body, and closed up the 
entrance by rolling a great stone in front 
of it. 

Then the women hurried home, intending 
to prepare more spices and ointments, and to 
return very early on the day after the Sab- 



It seemed to the disciples that everything 
had been taken from them at once. They 
had lost their Master and Teacher, him for 
whose sake they had given up their homes 
and their daily work, him whom they loved 
and honored far above all others. Of all 
that had passed since that terrible evening, 




THE BURIAL 

bath, to finish what had been left undone. 
They worked till sunset, but as soon as the 
Sabbath had begun, they paused and rested 
from their labor, according to the command- 
ment. 

Never has there been so sad a day as that 
Passover Sabbath in Jerusalem and Bethany, 
on the day after the death of Jesus. 



OF CHRIST. 

less than two days ago, when he was taken 
from them, they could not bear to think. 

Jesus had indeed told them beforehand 
that he would be betrayed into the hands of 
wicked men, and would suffer death upon 
the cross, but they had listened without 
attention, for they had been unable to believe 
that he really meant what his words seemed 



462 



THE STORY OF THE CRUCIFIXION. 



to imply. Now it had all happened, just as he 
had said ; and besides their friend, they had, 
as it seemed to them, lost their Messiah. 
They had learnt to know that the thoughts 
of Jesus were not as their thoughts, but still 
they had always looked forward to the day 
when he would allow them to proclaim him 
king, and would come forward, as the Re- 
deemer of Israel, to drive out the Romans, 
and rule in righteousness. 

The Tomb Guarded. 

All these hopes were now forever ended, 
and though Jesus had spoken of his rising 
from the dead on the third day,, they had 
paid but little heed to his words, and hardly 
dared to take any comfort from them. 

The Pharisees, however, had a very clear 
recollection of what Jesus had said ; and 
they went to Pilate and asked for a band of 
soldiers to guard the sepulchre, lest the dis- 
ciples should come by night and steal away 
the body, and tell the people that he was 
risen from the dead. 

Pilate gave them leave to do as they 
pleased about it, and they set a seal upon 
the great stone that closed up the sepul- 
chre, so that nobody could move it without 
breaking the seal. They also placed a guard 
of soldiers round the tomb, to prevent any- 
one from coming near to it. 

The Sabbath was over, and the sun was 
beginning to dawn upon the first day of the 
week. The women, who had risen very 
early, while it was yet dark, were on their 
way to the sepulchre, carrying with them the 
spices and ointments that they had prepared. 
They knew nothing of the guard that had 
been set, but they remembered the great 
stone at the entrance to the tomb, and as 
they went, they said one to another, Who 
shall roll us away the stone from the door 
of the sepulchre ? 



But when they had reached the place, 
they found that the stone had already gone. 
A great earthquake had shaken the garden, 
and an angel of the Lord had descended 
from heaven, and had rolled away the stone 
from the door of the sepulchre, and sat 
upon it. His countenance was like lightning, 
and his raiment white as snow, and for fear 
of him the guard of soldiers did shake, and 
became as dead men. 

The women also were frightened when 
they saw the angel, but he said unto them, 
Fear not ye, for I know that ye seek Jesus 
who was crucified. He is not here, for he is 
risen, as he said. Come, see the place where 
the Lord lay. And go quickly, and tell his 
disciples that he is risen from the dead. 

This was indeed a wonderful message, and 
the hearts of the women beat high with fear 
and great joy, as they departed quickly from 
the sepulchre, and ran to take the good new= 
to the disciples. 

The Sepulchre is Empty. 

But one of them, Mary Magdalene, had 
been too much overcome with grief at the 
sight of the empty tomb, to pay any atten- 
tion to the words of the angel. She had 
come to seek the body of her Lord, and now 
it was gone ! Sorrowfully she left the place, 
and finding Peter and John, she said to them, 
They have taken away the Lord out of the 
sepulchre, and we know not where they have 
laid him ! 

When they heard this, Peter and John 
were filled with astonishment, and ran both 
together to the sepulchre, but when they 
had reached it, they found that it was even 
as Mary had said. They saw the long piece 
of fine white linen, and the napkin that had 
been wrapped about the head, but the body 
itself was no longer there. Then they 
remembered how Jesus had spoken of rising 



THE STORY OF THE CRUCIFIXION. 



463 



from the dead on the third day, and believed 
that his words had been fulfilled. 

They went away to seek for some of the 
other disciples, that they might tell them 
of the wonder that had come to pass, but 
Mary remained behind at the sepulchre, 
weeping. Presently she stooped down, and 
looking again into the tomb, she perceived 



! she saw a man standing there, who asked her 
the same question, Woman, why weepest 
thou? 

It was Jesus, her risen Lord, but Mary did 
not know him. Her eyes were blinded with 
her tears, and taking it for granted that he 
was a gardener, she cried out, Sir, if thou 
hast borne him hence, tell me where thou 




THE ANGEL AND WOMEN AT THE EMPTY TOMB. 



that there were now two angels in it. One 
of them was sitting at the head, and the 
other at the feet, where the body of Jesus 
had lain. They asked her, Woman, why 
weepest thou ? And she answered, Because 
they have taken away my Lord, and I know 
not where they have laid him. 

She did not wait to hear what they would 
say, but, turning again towards the garden, 



hast laid him, and I will take him away. 
Jesus desired to comfort her, by convinc- 
ing her that he was not dead, but alive, and 
for this one single word was sufficient. He 
called her by her name, Mary ! and in a 
moment, her sorrow vanished, like a cloud 
before the sun. She knew his voice, and 
threw herself on the ground before him in 
an ecstasy of joy. 



464 



THE STORY OF THE CRUCIFIXION. 



Then Jesus told her that she must not think 
too much of his visible presence, or suppose 
that he would remain with her always ; he 
was going to ascend to his Father in heaven, 
and she was to remain on earth to comfort 
others, as she herself had been comforted. 
Go to my brethren, he told her, and say 
unto them that I ascend to my Father and 
your Father, and to my God and your God. 

The first to see Jesus after he had risen 
from the dead was Mary Magdalene; the 
second person who saw him was Peter, who 
had denied his Master, and had afterwards 
wept so bitterly. Jesus also showed himself 
to the women who had been at the sepul- 
chre; and on the same day, towards evening, 
he appeared to two of the disciples as tbey 
were journeying towards Emmaus. 

The Walk to Emmaus. 

The village of Emmaus is about seven and 
a half miles distant from Jerusalem, and as 
they walked towards it, the two disciples 
talked together sorrowfully about the death 
of their Master. Their hearts were not lifted 
up with joy at the thought that he had risen 
again, for although they had been told about 
the empty tomb and the vision of angels, 
they had not heard as yet that anyone had 
actually seen the Lord, and could hardly 
believe that he was alive. 

Presently a stranger joined them. He 
appeared to be going in the same direction, 
and he began to talk to them, and ask why 
they were so sad. Then they told him all 
that was in their hearts, and how they were 
broken down with sorrow for the loss of their 
Master, whom they had believed to be the 
Messiah, the Redeemer of Israel. 

The stranger listened to them for some 
time in silence, and then he began to talk to 
them in a wonderful way. He reminded 
them of all that had been written about the 



Messiah in the books of Moses and of the 
prophets, and how they had long ago fore^ 
told that he would suffer and die for the sins 
of his people, and that then he would be 
exalted to the right hand of God, and clothed 
with glory and honor. 

By this time they had reached the village 
of Emmaus. The two disciples did not 
know who the stranger was, but they felt 
strangely comforted by his presence, and 
longed to continue in his company. They 
pressed him therefore to remain with them, 
and share their evening meal. Abide with 
us, they said, for it is towards evening, and 
the day is far spent. 

Their Eyes Are Opened. 

The stranger yielded to their wishes, and 
agreed to share their meal. Presently, while 
they were eating, he took bread, and blessed 
it, and broke it, and gave to them ; and as 
he did so, their eyes were opened, and they 
knew that the stranger who had comforted 
their hearts, was the Lord himself. At the 
same moment he vanished out of their sight, 
and they rose up in haste and returned to 
Jerusalem, that they might tell the other dis- 
ciples that Jesus was indeed risen from the 
dead. 

When they reached the city, they found 
the eleven Apostles gathered together, and 
many others with them. They also had 
been assured in the meanwhile that their 
Master was alive, and were repeating over 
and over again the joyful news. The Lord 
is risen indeed, they were saying, and hath 
appeared to Simon Peter. 

The disciples were still talking together on 
the evening of the same day, when suddenly 
their voices were hushed, for they perceived 
that Jesus himself was standing in the midst 
of them. 

The doors of the room had been locked. 



THE STORY OF THE CRUCIFIXION. 



465 



for fear of the Jews, but Jesus had not 
entered by the door. The disciples did not 
know how he had come ; all they knew was 
that he was there, once more, in the midst of 
them. 

Jesus said, Peace be unto you, and then he 
showed them his hands, which had been 
pierced by the nails, and the hole in his side 
which had been made by the spear of the 
soldier. 

Then he breathed upon them, and spoke 
some solemn words — words similar to those 
that he had once before spoken to Peter 
when he had blessed him, and said that he 
gave unto him the keys of the kingdom of 
heaven. Now he said unto them all, Receive 
ye the Holy Ghost. Whosoever sins ye 
remit, they are remitted unto them, and 
whosoever sins ye retain, they are retained. 

It was a great privilege and a great re- 
sponsibility, and though they did not under- 
stand as yet all that it meant, they listened 
in silence with bowed heads. When they 
again raised them, Jesus had disappeared, 
and they were left alone again as before 

What Thomas Said, 

But now they had seen the Lord for them- 
selves, and their joy was still more full. 
All the apostles had seen him but two — 
Judas, the traitor, who before this had 
hanged himself, and Thomas, who had not 
been present with the rest when Jesus came. 

When they again saw Thomas, the other 
disciples told him, We have seen the Lord. 
But he would not believe them. He thought 
they were mistaken, and he said, Except I 
shall see in his hands the print of the nails, 
and put my finger into the print of the nails, 
and thrust my hand into his side, I will not 
believe. 

So it went on for eight days, and on the 
eighth day, the disciples were again assem- 
30 



bled, and Thomas with them. As before, the 
doors were shut, and as before, Jesus sud- 
denly appeared in the midst of them, and 
said, Peace be unto you. 

Then he looked towards Thomas, for he 
knew that Thomas doubted what he had 
heard from the rest, and he said to him, 
Reach hither thy finger and behold my 
hands, and reach hither thy hand and thrust 
it into my side, and be not faithless but be- 
lieving. 

In a moment the doubts of Thomas van- 
ished, and, falling at the feet of Jesus, he 
worshipped him, saying, My Lord and my 
God! 

Jesus answered him, Thomas, because 
thou has seen me thou hast believed ; 
blessed are they that have not seen, and 
yet have believed. 

No Shepherd for the Sheep. 

The disciples did not remain long in Jeru- 
salem after these things, but returned to 
Galilee, until they should receive some sign 
from their Master as to their future course. 

They were now as sheep without a shep- 
herd, for though they knew that Jesus was 
alive and had visions of his presence from 
time to time, still he was no longer with 
them constantly as before, leading them day 
by day. 

For the last three years they had left their 
homes, and had followed him about from 
place to place ; now they were uncertain as 
to how they were to spend the rest of their f 
lives, and meanwhile they returned to their 
homes, and to the daily duties in which they 
had been engaged when Jesus first called 
them. 

It was on a fair calm evening, that Simon 
Peter went down to the shore from his house 
at Capernaum, and asked some of his friends 
if they would go out with him, fishing. Six 




466 



THE STORY OF THE CRUCIFIXION. 



467 



others all of them disciples of the Lord 
Jesus, agreed to do so ; and soon the boat was 
launched, and the net let down into the sea. 
All that night they remained out upon the 
Jake, but although this was usually the best 
time for fishing, on that night they caught 
nothing. 

The Net Full of Fishes. 

When the morning began to dawn, they 
saw a man, who appeared to them a stranger, 
standing upon the shore. He called out to 
them, Children, have ye anything to eat ? 
And they answered, No. Then he said, 
Cast the net upon the right side of the saip, 
and ye shall find. 

They did not know who the stranger was, 
but they did as he said, and no sooner was 
the net let down, than it began to sink with 
the weight of the fishes that came crowding 
into it. 

Then John, the disciple whom Jesus 
loved, called to mind the day when once 
before Jesus had come to them after a night 
of fruitless toil, and had called the fish to 
their net. He said to Peter, It is the Lord ; 
and with his usual eagerness, Peter threw 
himself into the water, without waiting for 
the rest, and swam ashore to cast himself at 
the feet of Jesus. 

The other disciples followed in the ship as 
quickly as they could, dragging after them 
the heavenly laden net; and when they had 
reached the shore, they drew it up on to 
the beach, and sat down to count the fish. 
On the former day, more than two years 
ago, when Jesus had filled their net, it had 
broken by reason of the great strain upon it, 
but now it remained firm, although it was 
full of great fishes, a hundred and fifty and 
three. 

On the beach they found a fire of coals 
ready prepared, and fish laid upon it, and 



bread. Jesus said to them, Bring now of the 
fish that ye have caught, and when the food 
was ready, he said, Come and eat. 

It was a solemn meal that they ate to- 
gether that morning in the early twilight. 
None of the disciples dared to ask the 
stranger, Who art thou ? knowing that it 
was the Lord, but in silence they watched 
him, as he broke the bread, and distributed 
the fish also among them. 

When the meal was ended, Jesus turned 
towards Simori Peter, and said to him, Simon, 
son of Jonas, lovest thou me more than 
these ? 

He meant to remind him of the time 
when, after just such a meal, in the darkness, 
not of the morning but of the evening, Petef 
had said, Though all should be offended be- 
cause of thee, yet will not I, and had been 
warned that before cock-crow, he would 
deny his Master thrice. 

Peter was more humble now. He had 
fallen, and had learnt his weakness, and he 
said nothing about loving more than others. 
But though he had sinned, he knew that he 
had been forgiven, and he answered, Yea, 
Lord, thou knowest that I love thee. 

The Charge to Peter. 

^"asus said to him, Feed my lambs. He, 
the Good Shepherd, was going to leave his 
flock on earth, and he desired that Peter 
should carry on his work. 

Again, a second time, he asked the solemn 
question, Simon, son of Jonas, lovest thou 
me ? And again Peter answered, Yea, Lord, 
thou knowest that I love thee. 

Jesus said unto him, Feed my sheep. 

Still once more, he asked, for the third 
time, Simon, son of Jonas, lovest thou me ? 
And Peter, who was grieved that he should 
think it necessary to ask the question three 
times, answered, Yea, Lord, thou knowest 




468 



THE ASCENSION OF CHRIST. 



THE STORY OF THE CRUCIFIXION. 



469 



all things, thou knowest that I love thee. 

Jesus said to him, as before, Feed my 
sheep ; and then he went on to tell him that 
if indeed he loved him and was prepared to 
carry on his work, he must give up his own 
will, and obey the will of God in all 
things, even though it should lead him at 
last to a cruel death. This had been the 
rule of the life of Jesus himself, and he 
ended by saying to Peter, Follow me. 

Three years ago, Peter had heard those 
same words on the same seashore, and he 
had risen up, and left all to obey the sum- 
mons. Now again his whole heart answered 
to the call of the Master, and all through 
the rest of his life, he strove to follow in his 
footsteps, until at last he also was called 
upon to suffer the bitter death of the cross. 

Again at Bethany. 

It was now some weeks since the day 
when Jesus had risen from the dead, and the 
disciples had once more left Galilee and 
returned to Jerusalem, for their Master had 
told them that he would meet them there. 

At the time appointed he came, and he 
led them out from the city as far as to 
Bethany, the village on the Mount of Olives 
that he loved so well, the home of his 
friends, Martha and Mary and Lazarus. 

As they went, he told them that the time 
had come when he must be parted from 
them, and they would see him no more, but 
that though he would no longer be with 
them in bodily presence, he would always be 
near them in spirit. He said, too, that he 
did not wish them to return to their homes 
or their fishing-boats, but rather to devote 
the rest of their lives to the work that he 
himself had begun, and to go about teach- 
ing the good news of the kingdom of God, 



healing the sick, and casting out devils. 
He told them also, that he would prepare 
them for this great work by pouring out 
upon them his Spirit of truth and holiness, 
and that after he had left them they were to 
return to Jerusalem, and wait for this Spirit 
to descend into their hearts. When they had 
received it, they were to begin and teach, 
first in Jerusalem, and then in all other coun- 
tries. Go ye and teach all nations, he said, 
baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost, 
teaching them to observe all things, whatso- 
ever I have commanded you. And, lo ! I 
am with you always, even unto the end of 
the world. 

Carried into Heaven. 

When Jesus had ended these sayings, he 
lifted up his hands over his disciples, and 
blessed them. And it came to pass, that 
while he blessed them he was parted from 
them and carried up into heaven, and a 
cloud received him out of their sight. 

The disciples knew that he would never 
again appear to them in bodily form, either 
at the breaking of bread, or by the sea- 
shore, or as they talked by the way ; and 
yet they were filled, not with sorrow, but 
with great joy. 

Their Lord had conquered death, and had 
gone before them into the unseen world, 
with the promise on his lips that he would 
always be with them, and would send his 
Spirit to guide and comfort them. Hence- 
forward they feared neither life nor death ; 
and when they had lifted up their prayers 
and praises to their ascended Lord, they re- 
turned to Jerusalem to wait for the promised 
Spirit, and were continually in the temple, 
praising and blessing God. 



CHAPTER XXXIV. 



Casting Lots for Another Apostle — Choice of Matthias — Wonders on the Day ok 
Pentecost — The Tongues of Fire — Peter's Remarkable Sermon — Thousands of 
Believers — The Lame Man Healed — Two Apostles in Prison — Story of Annanias 
and Sapphira — Prison Doors Thrown Open — Choosing Seven Deacons — Story of 
Stephen — The First Martyr — Simon the Sorcerer — Philip in Africa — A Man in a 
Chariot — A Queen's Treasurer Baptized. 




ERY soon after Christ left his 
disciples they began the 
great work which he ap- 
pointed for them to do. We 
know what they did, for a 
history of it has been writ- 
ten, called the Acts of the 
Apostles. It was Luke who wrote that 
history — the same Luke who wrote the 
history of Jesus called the Gospel of Luke. 
Luke was not one of the twelve apostles, 
but he knew a great deal about Jesus and 
his twelve apostles, and the Holy Spirit 
taught him what to write. 

You know there were eleven apostles who 
saw Jesus caught up to heaven. Two angels 
stood near and comforted them by saying, 
This same Jesus, which is taken up from you 
into heaven, shall so come in like manner as 
ye have seen him go into heaven. 

This sweet promise made them very joy- 
ful. It was on Mount Olivet they were 
standing when Jesus was taken up out of 
their sight. They had only a mile to go to 
Jerusalem. They went there and stayed 
there. 

Why did they stay there? There were 
many in Jerusalem who hated them, and 
who wished to kill them. The priests and 
Pharisees were there who killed Jesus. Why, 
then, did the apostles remain in that city? 
470 



Because Jesus had bid them wait in Jerusalem 
till he should send down the Holy Ghost. 

They used often to meet together in a large 
room up stairs, and they used to pray very 
earnestly for the Holy Ghost. There were 
many more than the eleven apostles who met 
together. Mary, the mother of Jesus, came 
there, and other women who loved Jesus, 
and who once went to his tomb. And there 
were the brethren of Jesus, and many other 
holy men, who met in this room. Altogether 
there were one hundred and twenty people. 

Choosing Another Apostle. 

One day Peter stood up among the believ- 
ers in this room and made a short speech. 
What was it about? It was about choosing 
another apostle in the place of Judas, so as 
to make up the number of the twelve again. 
Peter had read in the Psalms, Let another 
take his office. He knew that verse was 
about Judas. It was the office of Judas to 
be an apostle, and God said that another 
man should be an apostle instead, and so 
take his office. 

You know,, said Peter, that a field was 
bought with the money that Judas got for 
selling his Lord; and you know that in this 
field he fell down, and that his body burst in 
the midst, so that the field is called "the 
field of blood." God has said, Let another 



THE STORY OF THE APOSTLES. 



471 



take his office. Let us now fix on a man to 
be in the place of Judas. Peter knew it 
must be' a man who had known Jesus well 
when he was on earth, and could tell people 
about his rising from the grave. 

There were two men in the room who had 
known Jesus a long while. Their names 
were Joseph Justus and Matthias. Peter 
thought either of them fit to be an apostle, 
and he did not know which to choose. So 
Peter and the rest of the apostles prayed to 
God to let them know which he had chosen. 

How did they expect God to answer their 
prayer ? Did God speak ? Did an angel 
come ? No. The apostles cast lots. 

How Lots Were Cast. 

There were many ways of casting lots. 
Perhaps the apostles cast lots in this way : 
perhaps they wrote the name of Joseph 
Justus on one little piece of wood called a 
tablet, and the name of Matthias on another, 
and then shook these two tablets in the end 
of a robe till one tablet fell out. The tablet 
that fell out had the name of Matthais writ- 
ten on it. It was a great honor to be one of 
the twelve apostles. Yet we never hear 
again of Matthias. 

Ten days had now passed away since 
Jesus had gone up to heaven. How long 
did Jesus spend on earth after he had risen ? 
Forty days. Ten more days make fifty days. 

It was now fifty days since Jesus rose. 
There was a feast of the Jews at that time, 
called the feast of first-fruits, wnen the Jews 
brought their first sheaves of wheat to pre- 
sent to the Lord. Thousands of Jews came 
up from all countries to keep this feast. One 
name for the feast was Pentecost. 

It was now just fifty days after the Pass- 
over. It was the first day of the week. On 
that day the believers in Jesus met together 
in the large room to pray. 



It was early in the morning — about eight 
o'clock. Suddenly a great sound was heard. 
It was like the sound of a very strong, high 
wind. This great sound filled the place 
where the believers were sitting, and shook 
the whole house. There came also what 
looked like fire — divided into many parts, 
each part appearing to be a tongue of fire ; 
and these came and sat on each of the be- 
lievers — on the women as well as on the 



men. 



Spoke in all Sorts of Languages. 

At the same time they all were able to 
speak many strange languages which they 
had never learned. Jesus had once told his 
apostles to preach the Gospel to every crea- 
ture, and they may have wondered how they 
should be able to teach strange nations ; 
but now they were made able to speak to 
every one in his own language. 

The great noise which had shaken the 
house had been heard in all Jerusalem, and 
people came running towards the place. 
They could not all get into the house, but 
the people in the house could come out to 
the people in the street. There were Jews 
who lived in other countries, as well as Gen- 
tiles, and they heard the believers speaking 
in the languages they spoke in the countries 
where they were born. They were very 
much astonished, and said, How do these 
men of Galilee speak all these languages ? 
Some thought this was a miracle, and said to 
each other, What is the meaning of it? But 
others only mocked, and said, These men 
have been drinking wine. 

Then Peter stood up, and all the other 
apostles stood near him. He spoke in a 
very loud voice, that all the multitude might 
hear. 

He began by saying, These men are not 
drunken, as you suppose ; for men do not get 




TONGUES OF FIRE RESTING ON THE DISCIPLES. 



472 



THE STORY OF THE APOSTLES. 



473 



drunk so early in the morning. But, said 
he, God has sent down his Holy Spirit, as 
he promised. Hear my words, cried out 
Peter ; Jesus of Nazareth, who did so many 
miracles among you, as you know, has been 
crucified by your wicked hands. But he has 
been raised from the dead and taken to 
God's right hand, and now he hath shed 
forth this which ye now see and hear. 

Perhaps the multitude could see still the 

Tightness of the Spirit. Many now believed 

hat Jesus was the Son of God, and felt very 

inhappy for having crucified him ; and they 

were pricked in their hearts, and came to the 

apostles, saying very sorrowfully, What 

shall we do ? 

Thousands are Baptized. 

Then Peter answered, Repent and be 
baptized every one of you in the name ol 
Jesus, for the forgiveness of your sins, and 
you shall receive the Holy Ghost. Three 
thousand were baptized that day ! 

Then was fulfilled what John the Baptist 
once said : I indeed baptize you with water 
unto repentance, but he that cometh after me 
shall baptize you with the Holy Ghost and 
with fire. 

The three thousand people who believed 
lived very happily. They went often to see 
each other, and they all loved one another, 
and they prayed together. 

Some were very poor and some were very 
rich. Those who were rich sold their fine 
houses and gardens, and with the money they 
helped the poor people. 

The Apostles did a great many miracles. 
Let us hear the account of one of these 
miracles. 

Peter and John went up to the temple one 
afternoon, about three o'clock, when the lamb 
was sacrificed on the altar. As they passed 
through a fine brass gate called Beautiful, 



they saw a poor beggar lying there. He was 
lame. He had been born with weak bones 
in his ankles and feet, so that he could never 
walk. He was now forty years old, and he 
had no hope of ever being cured. Every day 
his friends carried him to this gate, that he 
might beg money of the people passing 
through. In the evening his friends carried 
hir~ home. 

Peter Lifted Him Up. 

When he saw Peter and John coming 
through, he begged them to give him some- 
thing. Peter and John stopped, and said to 
the beggar, Fix your eyes on us. So the 
man looked, in great hopes of a little money. 
Then Peter said, Silver and gold have I 
none, but such as I have give I thee : in the 
name of Jesus of Nazareth, rise up and walk. 
Then Peter took the beggar by his right 
hand and helped him to get up. But the 
man sprang from the ground with a leap, 
though before he could not stand ; his feet 
and ankle-bones had been made strong in a 
single moment. 

The man followed Peter and John into the 
temple, leaping as he went, and praising God. 
There were a great many people in the courts 
of the temple who had come up to pray, and 
they saw the man leaping, and they knew 
him well as the beggar who had sat at the 
gate year after year. 

The man was so fond of Peter and John, 
that he held them fast, lest they should go 
away. People in the streets heard what had 
happened, and came in crowds to see the 
man. They looked at Peter and John, ad- 
miring them, and thinking they were very 
great men to do such a wonder. 

But Peter and John did not want to be 
admired. They wanted everybody to praise 
the Saviour. So Peter stood up to preach 
in the temple courts. He said, Ye men of 




474 



THE STORY OF THE APOSTLES. 



475 



Israel, why do you look on us as though by 
our own power and goodness we had made 
this man walk ? It is through believing on 
Jesus he was cured. You asked Pontius 
Pilate to have Jesus killed, and to let go the 
murderer Barabbas. But God raised him 
from the dead, and took him up to heaven, 
where he will stay till the happy time that 
God has spoken of. Repent ye, therefore, 
and be converted, that your sins may be 
blotted out. 

Peter and John Put in Prison. 

Peter had just preached his second ser- 
mon written in the Bible. He had preached 
it in the temple. His first sermon was 
preached in the street ; this, in the temple. 
There were more enemies here in the temple 
than there had been in the street, for the 
priests were here who hated Jesus, and could 
not bear to hear that he was still alive, hav- 
ing risen from the grave. A whole troop of 
them came, seized Peter and John, and put 
them in a prison close by. They could not 
judge them that evening, for it was getting 
dark. 

What a dreadful thing to spend a night in 
prison, a close, unpleasant, dark dungeon ! 
This was the first night that the Apostles 
were imprisoned, but it was not the last. 

The judges were called the Sanhedrim. 
There were about seventy of them. Their 
hall of judgment was close to the temple. 
Early in the morning Peter and John were 
taken out of prison and made to stand be- 
fore the judges. These judges sat in a 
half-circle round the wall. Among them 
was Christ's great enemy — Caiaphas, the 
high priest. 

But Nicodemus and Joseph of Arimathea 
were not there, though they belonged to the 
Sanhedrim. Many of the relatives of Caia- 
phas came to see the judgment. 



But who is that man standing by Peter and 
John, looking so loving and so brave ? He 
is a very poor man, yet joy is in his looks* 
It is the poor cripple who sat by the gate 
yesterday begging. 

The Wonderful Name. 

Looking towards this man, the judges said 
to Peter and John, By what name, or by what 
power, have you done this ? That is to say, 
How have you cured that lame man ? 

Then Peter was filled with the Holy 
Ghost, and answered boldly : By the name 
of Jesus Christ of Nazareth, whom ye cruci- 
fied, whom God raised from the dead, even 
by him doth this man stand before you quite 
well. 

Then he added these words : There is 
none other name under heaven given among 
men, whereoy we must be saved. It is not 
only that this poor cripple is saved from his 
lameness by Jesus, but thac precious name 
can save us all from sin and death, and no 
other name can do it. 

The judges were surprised to hear Peter 
speak so boldly for his Master. 

But though the judges saw that a great 
miracle had been done, they were determined 
not to believe in Jesus themselves and to pre- 
vent other people believing. This was the 
sin against the Holy Ghost. When you your- 
self believe, and yet try to prevent others 
believing, that is the sin against the Holy 
Ghost ; as when the Pharisees saw the mira- 
cles of Jesus, and said he did them through 
Satan, to prevent others believing on him. 
This is the sin that cannot be forgiven. The 
priests did just the same now. They forbade 
Peter and John to teach any more. 

The judges would have liked to punish 
Peter and John ; but as the people saw the 
very man who had been cured standing 
before their eyes, the judges were afraid to 



476 



THE STORY OF THE APOSTLES. 



punish the apostles. All they could do was 
to command them not to teach or to preach 
in the name of Jesus any more. 

But Peter and John boldly answered, Is it 
right in the sight of God to obey you rather 
than God ? 

God had told them to speak, and they 
said they would speak. How gladly now 
would the judges have killed them ! But 
they were afraid of making the people 
angry, and so they let them go. 

Peter and John hastened home to their 
own friends and told them all that happened 
to them during the night and in the morn- 
ing. And then they prayed together, and 
thanked God for doing wonders in the name 
of Jesus. 

As soon as they had done prayinj, the 
house was shaken by the Holy Ghost enter- 
ing in once more and helping them to speak 
boldly about Jesus. 

What a Rich Man Did. 

There were now a great many people who 
believed in Jesus. Three thousand had 
turned to him after Peter's first sermon on 
the morning of Pentecost, and five thousand 
more had turned after Peter's second sermon 
in the temple one evening. Three thousand 
and five thousand made eight thousand. 
They lived very happily, sharing their things 
with one another. The rich sold their lands 
and gave the money to the poor. 

One rich man, named Barnabas, sold his 
land and brought the money to the apostles 
and laid it at their feet, to do what they 
would with it. You will often hear again of 
this good Barnabas. 

But were all the believers good ? No ; 
there were some who did not believe with 
their hearts. They wished to go to heaven, 
but they did not love Jesus : they tried to 
eeem good and to get praised. 



There was a rich man, named Ananias, 
who wanted to be praised. He had a wife 
named Sapphira. They thought they 
would like to seem as good as Barnabas, 
but they did not like to part with all their 
money. One said to the other, Let us sell 
our land and give the price to the apostles — 
but not quite all. Oh, then we shall not 
seem so good as Barnabas. Cannot we pre- 
tend to give it all ? The apostles will never 
know what money we got for the land, and 
we will let them think we have given them 
the whole for the poor. 

So Ananias took part of the money and 
carried it to the apostles and laid it at their 
feet, and hoped they would think he had 
given all. 

Did the apostles know ? You will see by 
what Peter said : Why has Satan filled your 
heart to lie to the Holy Ghost, and to keep 
back part of the price of the land ? You 
need not have sold the land at all ; and 
when you have sold it, you need not have 
brought us the money. Why have you 
thought in your heart of doing this ? 

A Sudden Death. 

As soon as Ananias heard Peter's words 
he fell down dead. Some young men took 
up his body, wrapped round it linen cloths, 
and took it out and buried it. Every one 
who heard of this sudden death was filled 
with fear. 

But Sapphira did not hear of it, so she 
was not frightened. About three hours after 
her husband's death she came in, perhaps 
expecting to be thanked and praised. Then 
Peter tried her, to see whether she joined in 
the lie. He said, How much did you sell 
the land for ? She said they had sold it for 
the sum that Ananais had brought to the 
apostle c though they had really 6old it for 
more. 



THE STORY OF THE APOSTLES. 



477 



Peter replied, Why did you agree together 
to tempt the Spirit of the Lord ? Behold, 
the feet of those who have buried thy hus- 
band shall carry thee out. 

Immediately Sapphira fell down dead, and 
the young men who just returned from 
burying her husband buried her also. The 
people who had been frightened at hearing 
of Ananais' death were still more frightened 
now. 

After the sudden death of Ananias and 
Sapphira, people honored the apostles more 
than ever. They brought numbers of their 
sick friends to be cured. They placed them 
in the streets on their beds, that if Peter 
should pass by, his shadow falling on them 
might heal them. People came from all the 
cities round about Jerusalem, and the sick 
were healed and the devils cast out. What 
did these miracles show ? They showed that 
what the apostles said of Peter's Master was 
all true, and that he was really the Snn of 
God. 

The Prison Doors Unlocked. 

The high priest and his friends could not 
bear to hear the apostles praised, and they 
sent men to seize them and take them to 
prison. This prison was the place where 
thieves and murderers were shut up. What 
a place for holy men to spend the night ! 

We do not know how many of the apostles 
were shut up this time. But they did not 
spend the whole night there, for an angel 
came in the darkness, and by his great 
strength unlocked the prison-doors, and yet 
so quietly that the soldiers, watching all 
around, never heard him come. The sol- 
diers did not even see the apostles go out ; 
therefore it seems certain that God had made 
them all sleep soundly that night, though 
they ought to have been awake. 

The angel, after leading the apostles out, 



said, in parting, Go speak in the temple all 
the words of this life. 

So, as soon as it was light, they went to 
the temple, and began to preach as usual. 
Perhaps they may have had time to go home 
first to refresh their weary bodies and to see 
their weeping friends. 

But the high priest knew nothing about 
what had happend that night, neither did 
the other judges. 

Could Not Find the Prisoners. 

Early in the morning they all met together 
in the great council called the Sanhedrim. A 
great many judges were in the hall that day. 
They were very anxious to see the apostles, 
and they sent men to the prison to fetch 
them. But the men came back, saying, We 
cannot find the prisoners. We found the 
prison all locked up, and the keepers stand- 
ing before the gates, but when we opened the 
doors we could not find any one. 

The judges were very much astonished to 
hear this, and they could not think what had 
become of the apostles, till a man came in 
and said, Behold, the men whom you put in 
prison are standing in the temple, teaching 
the people. Here was another surprise. 
The priests had never thought that the apos- 
tles would go on teaching after having been 
put in prison. Of course, they felt very 
angry ; but the soldiers who fetched them 
were obliged to bring the apostles gently, or 
the people might have stoned the soldiers. 

When they were brought, and standing 
before their judges, the high priest asked 
them, Did not we command you not to teach 
in this name? And behold, you have taught 
all the people in Jerusalem ; and you want to 
make us guilty of killing this man ! 

He did not like to mention the name of 
Jesus, so he called him " this man." 

Peter and the other apostles answered, We 



478 



THE STORY OF THE APOSTLES. 



ought to obey God rather than men. God 
hath raised up Jesus, whom you killed and 
hanged upon a tree. The judges grew more 
angry than ever, and wanted to kill the apos- 
tles. But there was a wise man among them, 
named Gamaliel, who sent the apostles out 
for a little while ; then he advised the other 
judges not to punish the apostles, lest they 
should really be God's people. So the rest 
agreed to let them go, after they had beaten 
them first. But the apostles did not mind 
the beating, and went away rejoicing that 
they were counted worthy to suffer shame 
for his name. 

There were now thousands and thousands 
of believers in Jesus. Among them were 
many poor widows. The apostles had a ! 
great deal of money that rich people had 
given them for the poor. They spent some 
of this money in buying food for the poor 
widows, and they gave them a portion every 
day. 

Seven Men Chosen. 

This was a great deal of trouble, and took 
up a great deal of time. Yet the apostles 
could not satisfy all the widows. Some of 
these widows belonged to Jerusalem, and 
spoke Hebrew; others came from distant 
lands, and these widows spoke Greek. It 
was these Greek-speaking widows who grew 
discontented. Some of their friends took 
their part, and said they had not their right 
share of food daily. 

When the apostles heard what was said, 
they called the brethren together to propose 
a plan to them. 

They said, We cannot look after giving 
food to all these widows, because we must 
continually pray and preach the Gospel. So 
you had better choose seven good men to 
give out the food. 

The multitude of believers liked the plan, 



and chose seven men who were known to be 
very good. The chief of the seven was 
named Stephen. He was indeed a holy 
and a wise man, and you will hear much 
about him. There was another named 
Philip. You will hear something more of 
him, but of the rest we are not told any 
thing more. 

All these seven men were to be called 
deacons, or servants, for they were to help 
the apostles to serve. There was an apostle 
named Philip, and now there was a deacon 
Philip also. The apostles prayed over these 
seven deacons, and laid their hands on them 
to give them the power of doing miracles. 

Stephen Before the Judges. 

Soon afterwards a great many of the 
priests believed on Jesus. To persuade the 
priests to believe was a wonder indeed, 
such as Christ had promised his apostles 
they should do through faith in his name, 
after he had gone up on high. 

Stephen was the most remarkable of all 
the seven deacons. He was full of faith, 
and did great wonders among the people. 

But the enemies of Jesus hated him the 
more for being so wonderful. Learned Jews 
went to him and disputed with him, but they 
found that Stephen was wiser than they 
were. 

So they determined to bring him before 
the great council, called the Sanhedrim, and 
to bribe men to tell lies of him. And they 
went about among the people, and tried to 
set the people against him by saying false 
things of him. 

One day they came suddenly upon him 
and caught him, and brought him to the 
great hall of the Sanhedrim, close to the 
temple, and set him before the judges. 

False witnesses came in and said that 
Stephen had declared that Jesus of Nazareth 



THE STORY OF THE APOSTLES. 



479 



would destroy the temple. Stephen had 
never said this, for it would be the Romans 
who would destroy the temple. 

After Stephen had been so falsely accused, 
the judges, who sat round, looked at him, 
and were surprised to see his face like the 
face of an angel, so bright, so glorious, so 
holy. But this sight did not turn the hearts 
of the wicked judges. They went on judg- 
ing him. 

The high priest was the chief among 
them. (It was not Caiaphas now who was 
high priest. He had been put out of his 
place.) 

This high priest, after hearing the wicked 
men accuse him, said to Stephen, Are these 
things so ? 

Then Stephen began to defend himself 
against what the false witnesses had said of 
him. He made a very long speech ; at last 
he told his judges that all of them had been 
murderers of the Son of God. 

An Angry Mob. 

This made the judges very angry. 
Stephen's words cut them to the heart, but 
did not make them repent. They gnashed 
upon him with their teeth. They were like 
devils ; he was like an angel. 

He lifted up his eyes towards heaven, and 
saw there the glory of God and Jesus stand- 
ing on his right hand. 

Then he cried out, Behold, I see the 
heavens opened, and Jesus standing on the 
right hand of God. 

Then they cried out with a loud voice, 
and stopped their ears, that they might not 
hear Stephen's blessed words, and they ran 
upon him all together, as the men of 
Nazareth had once hunted Jesus. They ran 
beside the temple courts, along the street 
that led to a gate of the city, near the brook 
iLidron; and when they had got Stephen 



out, they took up great stones and threw 
them at him. 

In order to hurl the stones with more 
force, they took off their outer garments, and 
asked a young man named Saul to take care 
of them. He was an unbelieving young 
man, who was glad to see Stephen killed. 

Stephen went on praying all the time the 
stones were falling, calling out, Lord Jesus, 
receive my spirit. At last, when bruised all 
over and ready to die, he kneeled down and 
said, Lord, lay not this sin to their charge. 
Thus with his last breath he asked God to 
forgive his cruel murderers. 

Death of the First Martyr. 

As soon as he had offered this prayer he 
fell asleep. 

This was the death of the first martyr, 
Thousands and thousands of martyrs have 
died like him, praising God and praying for 
their enemies, and they will all come with 
Jesus to reign with him in glory. 

The dead body of Stephen was not left to 
be cast out by his enemies. It was buried 
by holy men, and with tears and sighs. 

The Jews went on ill-treating the believers 
at Jerusalem ; so that many of them went to 
other cities to get out of the reach of their 
enemies. Saul, that young man, who kept 
the clothes of the stoners, was the fiercest ol 
all. He went into any house he pleased, ana 
dragged the believers to prison — both men 
and women. 

But the apostles would not leave Jerusalem. 
They went on preaching pardon to the mur- 
derers of Jesus, if they would repent. 

One of the deacons was named Philip. 
He went down to Samaria to preach. He 
did not go to Sychar, in Samaria, where 
Jesus had once preached to the woman at 
the well. He went to the finest city m 
Samaria. Its name was the same as the 



480 



THE STORY OF THE APOSTLES. 



name of the country — Samaria. It was 
built on a beautiful hill, that rises up in 
the midst of a sweet and fruitful valley. 
This city was a very wicked place. There 
were idol temples in it, and there were men 
who worshipped Satan himself. 

Here Philip preached about Jesus ; and 
he also did many great miracles, for the 



do, they believed what he told them about 
Jesus, and there was great joy in all the city. 
Why? Because they knew Christ and his 
salvation. 

Among the men who believed there was 
one more wicked than the rest. His name 
was Simon. He had been a great deceiver 
and had made people believe he was very 




STEPHEN STCNED TO DEATH BY HIS ENEMIES. 



apostles had once laid their hands on him, 
and given this power to him, as well as to 
Stephen. Many unclean spirits and devils 
came out of poor creatures when Philip 
commanded them. Helpless creatures with 
the palsy rose up and walked at Philip's 
word, and lame people leaped like stags. 
When men saw what wonders Philip could 



great, so that everybody said, This man is 
the great power of God. Little children 
said so, and old men said so, too : rich and 
poor — all admired and praised Simon. He 
was called a sorcerer. What is that ? A 
man who trusts in Satan, and pretends to 
get help from him ; a man who tells lies, and 
plays all kinds of deceitful tricks. 



THE STORY OF THE APOSTLES. 



481 



But now this wicked Simon believed what 
Philip said, and he asked to be baptized. 
People no longer thought him wonderful. 

Every one listened to Philip, and wondered 
at his miracles. Philip thought that Simon 
was turned from his wickedness, and that he 
believed in Jesus with his heart. So he 
baptized him. But Simon's heart was not 
changed. 

Good News from Samaria. 

Though he believed that Jesus was the Son 
of God, he did not love him. He stood by 
Philip, wondering at his miracles and wishing 
that he himself could do more wonderful 
things than he had ever done when he was 
a great sorcerer. He did not repent of his 
past wickedness, nor pray to Christ for par- 
don. 

The apostles, you remember, remained at 
Jerusalem. They were not afraid of the 
cruel hatred of the Jews. They heard the 
good news that the city of Samaria was full 
of believers. They thought that they could 
do them good by going to see them. 

So the apostles sent Peter and John down 
to Samaria. These two apostles were such 
friends that they generally went together. 
When they came to Samaria, they found a 
great many men and women who had turned 
to God, and who had been baptized by Philip. 
But they found none who knew about the 
Holy Ghost and were filled with his power. 

So Peter and John laid their hands on the 
heads of the believers, and prayed that God 
would give them the Holy Ghost. 

Philip had not laid his hands on the be- 
lievers, for he was not an apostle ; he was 
only a deacon, and he could not bestow the 
gift of the Holy Ghost on other people. 
None but the apostles could do this. 

When Simon saw what the apostles did to 
the believers, he thought he would like to be 
31 



able to do the same, that he might be ad- 
mired, as he used to be, and that he might 
get rich. So he took some money, and offered 
it to Peter and John, and said, Do give me 
this power, that when I lay my hands on any 
one he may receive the Holy Ghost. 

He Cared for Nothing but Money. 

The apostles were much displeased at 
Simon for thinking they would take money 
for the gift of God. They were grieved at 
his having such a wicked thought in his 
heart. Peter said to him, Thy money perish 
as we] as thou, because thou hast thought 
that the gift of God may be bought with 
money. Thy heart is not right in the sight 
of God. Repent of thy wickedness, and pray 
God, if perhaps the thought of thy heart may 
be forgiven thee. I see that thou are in 
chains of sin. 

Simon seemed frightened by Peter's an- 
swer, for he said, Pray to the Lord for me, 
that nothing you have said may come to me. 
You see he did not ask to be forgiven, but 
only not to be punished. This was a sign 
that his heart was not right. 

He had never really turned to God. He 
still wanted to get money, and to be praised 
by men for his power. He was like the two 
liars — Ananias and Sapphira — a hypocrite. 
He was like Judas — of the devil; and he 
had the curse of God upon him. His money 
was to perish, and he was to perish. 

The apostles Peter and John soon left 
Samaria and returned to Jerusalem. They 
preached in many villages by the way. Per- 
haps they went to Sychar once more, and 
saw that woman who once stood by the well 
with Jesus. 

Philip also aid not remain in Samaria, but 
he did not return to Jerusalem. God had a 
great work for Philip to do. He was to 
bring the Gospel into Africa. There were 



£82 



THE STORY OF THE APOSTLES. 



then three parts of the world : Asia, where 
Jesus had preached ; Europe, where tne 
Gospel had not yet been preached ; and 
Africa, where black people lived. To Africa 
God determined to send the Gospel. 

The angel told Philip to go down to the 
Philistines' country, at the lower corner of 
Canaan. Gaza was in that part, but Philip 
did not go near the town ; he went to a 
desert place near it, on the way to Africa. 

It must have seemed strange to Philip to 
hear he must go to a desert. He might 
wonder whom he could preach to in a desert. 
But he went. While he was walking among 
the rocky hills he saw a very fine carriage 
going along. It was coming from Jerusalem. 
There were horses and servants. A great 
lord was sitting in the carriage reading. This 
great lord was the chief servant of a great 
queen called Candace. She was the queen 
of a hot country in Africa called Ethiopia, 
where the people are almost black 

This lord had charge of all the queen's 
treasure, and he was called her treasurer. 
But we do not know his name. 

The Choicest Treasure. 

The Spirit said to Philip, Go near to that 
chariot ; and Philip went. He heard the 
treasurer reading out loud. He had a book, 
in the form of a scroll, in his hand. On 
that scroll, or roll, were written the words of 
the prophet Isaiah. Who would have 
thought that a lord from a heathen country 
would read the Word of God ? 

But this man had been up to Jerusalem to 
worship in the temple. He had not been 
allowed to go farther than the outer court of 
the Gentiles, but his prayers in that court 
were heard, as much as the prayers of the 
priests in the Holy Place. He had brought 
back a greater treasure than all his gold and 
silver, even the words that God once spoke 



to Isaiah. Philip had the courage to speak 
to this great lord. He said to him, Do you 
understand what you are reading? 

If the treasurer had been a proud man he 
would have been affronted by that question 
from a poor stranger ; but he was humble, 
and he answered, How can I understand it 
I have no one to teach me ? And then he 
asked Philip to come and sit by him in his 
chariot. When Philip was sitting in the 
chariot, the rich man showed him what he 
was reading. It was that sweet verse in the 
fifty-third chapter : He is brought as a 
lamb to the slaughter, and as a sheep before 
her shearers is dumb, so he openeth not his 
mouth. 

The Stranger is Baptized. 

The treasurer, after having read this verse, 
said to Philip, I do not know the meaning of 
this. Does the prophet speak of himself, or 
of some other man ? 

Then Philip explained it all to him. He 
told him that Jesus was the lamb, and that 
he had lately been crucified in Jerusalem ; 
and that he had been so meek to his enemies 
as a sheep who makes no noise when he is 
sheared. And he told him that Jesus had 
risen from his grave, and that he had told 
his disciples to go and teach people of all 
countries, and to baptize them in his name. 

The treasurer listened very attentively, 
and wanted to know whether he might be 
baptized. Just at this moment the chariol 
passed by a stream. There are not many 
streams in the desert, and the treasurer was 
pleased to see water. He cried out, Here is 
water ; may I not be baptized? 

Philip said, You may, if you believe with 
all your heart. 

The treasurer replied, I believe that Jesus 
Christ is the Son of God. 

When Philip saw that he beliexed, he 



THE STORY OF THE APOSTLES. 



4S3 



desired the driver to stop the horses; and 
Philip and the treasurer both got out and 
went together into the water. There Philip 
baptized this Gentile stranger. 

As soon as they were come up out of the 
water the Spirit caught up Philip, and took 
him to a place by the seaside. The town 
where the Spirit left him was once called 
Ashdod. It was a place where they wor- 
shipped idols, Philip went along by the 



seaside, from place to place, preaching every- 
where. At last he stopped at a fine city 
called Csesarea, built by the Roman emperor, 
Caesar, and named for him. 

The treasurer must have been sorry to 
lose his teacher ; yet he was so happy in his 
Saviour that he went to his home full of joy, 
ready to teach the Queen Candace and all 
her people. So the Gospel came into Africa., 
where many people turned to Jesus. 




THE SANHEDRIM IN SESSION. 



CHAPTER XXXV- 

The Story of Saul — The Bright Light from Heaven — A Persecutor Changed to an 
Apostle — Story of Barnabas — Jews Attempt to Kill Saul — Story of Peter and 
Dorcas — Pster on the Housetop — A Remarkable Vision — Simon the Tanner and 
Cornelius — Martyrdom of James — Peter's Escape from Prison — Herod's Speech — - 
A Beautiful City — A Notorious Wizzard — The Apostles Suffer Persecution — 
Paul Stoned by a Mob — Success of the Gospel. 




VERY wonderful event is now 
to be related. You remember 
there was a young man named 
Saul, who treated cruelly the 
disciples of Jesus. He took 
care of the clothes of those 
who stoned the holy Stephen. This young 
man thought he did right in ill-treating be- 
lievers in Christ, for he thought Christ was 
a deceiver, and not really the Son of God. 
After he had done much harm in Jerusalem, 
he went to other cities to hurt the believers 
who lived in them. 

There was a great city, called Damascus, 
more than a hundred miles from Jerusalem. 
He wished to go there. First, he got letters 
from the high priest at Jerusalem, giving him 
leave to seize the believers in Damascus, and \ 
to bring them in chains to Jerusalem. He 
meant to show these letters to the chief Jews 
in Damascus. But on the way such an event 
happened ! 

Saul was travelling with several men as his 
guard. They all arrived in sight of Damas- 
cus about noonday, when the sun is the 
brightest. Suddenly there appeared a light 
from heaven, brighter than the sun. This 
light was so dazzling that all the travellers 
fell down with their faces to the ground, 
quite unable to look up. 

While thus lying prostrate, Saul heard a 
484 



voice from heaven, saying, Saul, Saul, why 
dost thou persecute me? Saul answered, 
Who art thou, Lord? The voice replied, I 
am Jesus, whom thou persecutest. 

Saul's Great Question. 

Saul, still trembling and astonished, in- 
quired, Lord, what wouldst thou have me to 
do ? The voice replied, Arise, and go into 
the city, and it shall be told thee what thou 
must do. 

All this time the other men did not speak 
a word, but they could not hear what Jesus 
said co Saul, only they heard a sound. After 
being struck to the ground they got up, and 
stood by Saul, but Saul himself did not get 
up till Jesus said, Rise, and stand upon thy 
feet. Then Saul arose, and opened his eyes, 
but behold ! he could not see! the dazzling 
light had blinded him! The men were not 
blinded, and they led Saul by the hand into 
the city. They took him to a lodging in 
Straight street, at the nouse of a man named 
Judas. There Saul sat down, quite blind, 
and he refused to eat or drink for three 
days. 

As he sat in darkness he was thinking of 
his sins against Jesus, and of his cruelty to 
his people. He felt so grieved at all he had 
done, that he could not eat. He thought of 
the poor creatures he had sent to prison, of 




SAUL STRUCK TO THE EARTH ON HIS WAY TO DAMASCUS. 



485 



t86 



THE STORY OF SAUL. 



those he had beaten, and of Stephen, who 
had been stoned before his eyes. Oh, how 
;ould I be so wicked? I am the chief of 
sinners. 

While Saul was in this sad state of blind- 
ness and misery, God sent him a dream. It 
was a comforting dream. Saul saw a man in 
his dream whose name was Ananias. He 
came into the room, and put his hands on 
Saul, and said, Receive thy sight. Till this 
dream came, how could Saul know that he 
should ever see again? He knew that he 
well deserved to be always blind. But he 
kept on praying to God for pardon. 

A Remarkable Dream. 

While Saul was praying, there was a man 
ha Damascus who had a dream. This man 
was the same Ananias that Saul had seen in 
his dream. He was a very good man, and 
he had heard that Saul was coming from 
Jerusalem to sieze God's people, and to bind 
them in chains. He was much surprised 
when God said to him in a dream, Get up, 
and go into Straight street, and find the 
-house of a man called Judas, and ask for a 
man called Saul : for Saul is now praying to 
me ; and he had seen you in a dream coming 
is and putting your hand on him, that he 
vnay be able to see. 

Ananias answered the Lord : Many 
people have told me of this man, and of how 
much harm he has done to the holy people 
in Jerusalem ; and how he has come here 
with leave from the chief priests to bind all 
that call on the Lord Jesus. 

But the Lord answered Ananias : Go thy 
way, for I have chosen him to tell many 
people about me — Gentiles, and kings, and 
the children of Israel — and I shall show 
him that he must suffer a great deal for my 
sake. 

Then Ananias went to Straight street, and 



entered into the house or Judas, and went 
up into Saul's room, and put his hands on 
Saul, and said, Brother Saul, the Lord Jesus, 
who appeared to you as you came to this 
place, has sent me to you, that you may 
receive your sight. As he said this, some- 
thing like skin fell from Saul's eyes, and Saul 
found he was able to see. Soon afterwards 
he was baptized, and then he ate food, and 
he grew strong again. 

Saul stayed a good while in Damascus, 
and he became great friends with all the 
people of the Lord in that city. Those very 
people that he once meant to send to prison 
were now his dearest friends. He went to 
the synagogues, and preached there about 
Jesus Christ, that he was the Son of God. 

After Saul had been preaching a little 
while in Damascus, he left the city to go and 
live in the desert. There was a desert place 
very near Damascus, called Arabia. You 
remember that Jesus himself went into a 
desert, or wilderness, for forty days, at the 
beginning of his preaching. Saul did the 
same, though he did not go into the same 
wilderness as Jesus did, for Jesus went into 
the wilderness on the border of Judea. 

The Jews Try to Kill Him. 

Jesus in his desert was tempted of the 
devil; but we believe that Saul in the desert 
of Arabia was taught by Jesus. We think 
he saw his face there, and heard his voice. 
How happy Saul must have been in the 
desert, if he met Jesus there ; and we think 
he did, because he often tells us how he was 
taught everything by Jesus Christ, and noth- 
ing by man. 

But Saul might not stay long in the 
desert. He returned to Damascus, to preach 
more boldly than ever about Jesus. The 
Jews grew very angry at hearing him praise 
Jesus so much, and declare he was alive. 



THE STORY OF SAUL. 



4b? 



They were so angry that they determined to 
t/y and kill him. But how could they do it? 

They knew that the governor of Damascus 
was an enemy to Jesus. Aretas was the 
king of Arabia, and Damascus belonged to 
him. King Aretas lived far away from 
Damascus, but he had placed a governor in 
Damascus with many soldiers under him. 

The Jews went to the governor and told 
him they wanted to kill baul. They asked 
him to lend them soldiers to help them to 
seize Saul. They placed some soldiers at 
one of the gates, and some more soldiers at 
another of the gates, and they commanded 
them to stay there night as well as day, and 
to seize Saul if he came near Saul heard 
of these soldiers being at the gates, so he 
did not try to go through the gates. 

On His "Way to Jerusalem. 

The believers in Damascus loved Saul, 
and they found out a way of saving him 
from the unbelieving Jews. 

They took him to a house built by the 
wall, with a window looking out of the city 
into the fields. To this house they took 
Saul secretly. There were large baskets in 
the city, used for holding rubbish before it 
was thrown away. Into such a large basket 
Saul got, and he was then let down by a 
rope into the fields. It was in the night 
when he was let down. 

Saul got out of the basket and walked 
away — a lonely traveller. 

He set his face to go to Jerusalem. Whom 
did he wish to see there ? Peter. He 
wanted to see Peter, who had preached the 
first sermon after Christ's resurrection. 

So he sat out on his journey, walking 
over the same ground that he had gone over 
three years ago. But how different he was 
three years ago from what he is now. 

Then he was proud — now he is very 



humble ; then he had all the priests for his 
friends — now he has them for his enemies ; 
then he hated Jesus — now he loves him 
more than his own life. How thankful he 
feels to God as he walks along the road to 
Jerusalem ! Though alone, he is not 
unhappy — though poor, he feels rich— = 
though many want to kill him, he is not 
afraid. 

After a journey of many days through the 
land of Israel, Saul arrived at Jerusalem, 
When he had last been there, what harm he 
had done in the city! But now he came to 
do good, and to save sinners by his preach- 
ing. 

He wanted first to see Peter. But he did 
not know Peter. So he went to the disciples, 
or believers. There were so many of them 
that it was easy to find them. Some of them 
remembered his cruel conduct in old times 
when he lived there, and how he helped at 
the stoning of Stephen. 

They Could Hardly Believe It. 

When Saul told them that he had been 
changed, the disciples did not believe him; 
they thought he was deceiving them by pre- 
tending to be a believer ; they thought he 
wanted to find them out, and then to give 
them up to the high priest. How much Saul 
must have been grieved at the sheep taking 
him for a wolf, when he was now a sheep 
himself! 

One of the disciples was of a very kind dis- 
position, kinder than the rest, though all were 
kind. His name was Barnabas. He had pity 
on Saul, and he believed all he said. He said 
to Saul, Do you want to see Peter ? I will 
bring you to him. So Barnabas took him 
by the hand and led him to Peter's house. 
There was only one other apostle in Jeru- 
salem — James (the brother of Jude) — who 
wrote the Epistle. 



488 



THE STORY OF SAUL. 



Barnabas brought Saul to Peter and 
James, and told them of the light that once 
shone near Damascus, and how Jesus was 
seen in the heaven, and how he said to Saul, 
Why persecutest thou me? He related the 
whole of the wonderful history. Then Peter 
believed that Saul was sincere, and he asked 
Saul to stay at his house fifteen days. And 
James, too, was kind to Saul. It was pleas- 
ant to see the apostles giving their right hands 
to Saul and Barnabas, and receiving them as 
brothers. From this time they might all be 
seen going about Jerusalem together. 

There could not be a happier season than 
was enjoyed by the four believing friends 
going about Jerusalem. Peter and James, 
Saul and Barnabas, were now most affec- 
tionate friends. 

Story of Barnabas. 

I must tell you a little more of Barnabas. 
His name had been Joses. It was changed 
to Barnabas, or, rather, Barnabas was added 
to Joses, so that his name now was Joses 
Barnabas. Why ? Barnabas means " Son 
o{ Consolation, or Comfort." This was his 
jharacter, as he showed in his behavior to- 
wards Saul. He was a Jew, even a Levite. 
He had fields, and sold them that the money 
might be given to the poor. 

He did not give it to the poor himself; he 
laid it down at the apostles' feet, that the 
apostles might give it to whom they chose. 
A man might do all this, and yet have no 
charity or love in his heart; then his gifts 
would be worthless, for it is written, Though 
I bestow all my goods to feed the poor, and 
have not charity, it profiteth me nothing. 
But Barnabas was full of love in his heart. 
How much Saul must have loved him for 
bringing him to Peter! 

It was a great pleasure for Saul to get 
acquainted with Peter, for Peter knew the 



Lord well while that Lord was a man of 
sorrows on earth, but Saul had only seen 
him in glory. Of those four friends, two 
had known him well on earth, and two had 
believed on him after he was ascended; at 
least we suppose that Barnabas had only 
lately believed, and we know that Saul was 
an enemy until lately. 

Jews Offended at His Preaching. 

And where was the loving John. He was 
not in Jerusalem ; so Saul had not the pleas- 
ure at this time of seeing him. Saul could 
not spend all his time in talking with his dear 
friends about Jesus. He desired to preach 
to the unbelievers. 

Saul preached boldly in Jerusalem, and he 
made the Jews very angry by declaring that 
Jesus was the Son of God They began, like 
the Jews in Damascus, to make plans to kill 
him secretly, but the Lord saved him from 
being murdered. 

One day Saul was in the temple praying, 
when the Lord sent him a dream, and said 
to him, Make haste, and go quickly out of 
Jerusalem, for the Jews will not believe what 
you say about me. Saul was surprised, and 
he said, Do not they know how I once put 
believers in prison, and beat them ; and how 
I was standing by when the blood of the 
martyr Stephen was shed, and how I kept 
the clothes of those who killed him ? But 
the Lord still said, Depart, for I will send 
you far away to the Gentiles. 

Then Saul told his friends that he must 
leave Jerusalem, for the Lord had com- 
manded him to go away, because the Jews 
intended to kill him. 

When the disciples heard this, they were 
very anxious to send him away. They took 
him down secretly to the seaside. There 
was a fine town built in honor of the Roman 
Emperor Caesar, and it was called Caesarea. 



THE STORY OF SAUL. 



48& 



Saul had to go about a hundred miles to this 
town. He must at first have travelled by 
night to hide himself from the Jews. 

What good man was living there who 
would be glad to see Saul ? Philip the 
deacon. Perhaps he had not seen Saul 
since the stoning of Stephen. How much 
changed Saul was since that time! That 
fierce, proud countenance was now gentle, 
afflicted, and humble. 

But perhaps Saul had no time to visit 
Philip at Csesarea, for his friends were in 
great haste to send him far away. There 
were ships in the harbor of Csesarea. One 
was setting sail for Tarsus. That was Saul's 
native place, and there he wished now to go. 
How far off was it ? Three hundred miles 
over the seas. Saul got into the ship. At 
last he came to land. He did not get out of 
the ship there; he had to sail twelve miles 
more up a river, till he came near to a great 
mountain. Here was Tarsus. Here was his 
home. Here he had played when a child in 
his parents' sight. What would his old play- 
fellows say when they heard he believed in 
Jesus? 

Peter at Lydda. 

Now we must leave Saul at Tarsus, and 
return to Peter. We heard last of his being 
at Jerusalem when Saul paid his visit there. 
But Peter was not always there, for the 
apostles used to go on journeys to preach. 

Once Peter went to a village among the 
hills, just twenty miles from Jerusalem. It 
was called Lydda. There were some of 
Christ's holy people living there, and Peter 
liked to visit them. One man was very ill 
indeed. His name was /Eneas. He had the 
palsy, and he was so helpless that he had 
kept his bed eight years. Peter went to 
him, and said, ^Eneas, Jesus Christ malreth 
thee well. Arise, ?vd make thy bed. 



Immediately ^Eneas arose, and made his bed. 

You observe that Peter did not say, I 
make thee well ; for he knew he had no- 
power in himself. All the people round 
about wished to see ^Eneas ; and when they 
saw this poor paralytic become quite strong, 
they turned to the Lord. 

But Peter did another greater miracle. 
About twelve miles from Lydda there was a 
town by the seaside, called Joppa. Some 
people from Lydda went to Joppa, and said 
to the people there, The apostle Peter has 
come to see us, and he has cured a poor man 
who could not move a limb, and made him 
quite strong, by the power of Jesus. 

Grief at the Death of Dorcas. 

When the people of Joppa heard this, 
they wished much to see Peter, for a very 
good woman had just died at Joppa. Her 
name was Tabitha. She was so kind to poor 
people that many mourned her death. Her 
friends washed her dead body, and laid her 
in an upper room — the best room in the 
house. Oh, how they longed to bring her 
to life ! Some one said, Oh, if Peter would 
but come ! Oh, let us send to beg him to- 
come ! 

So the disciples in Joppa sent two men to 
beg Peter to come very quickly before Tabitha 
was buried. 

Peter came immediately with the two men. 
He was led into the upper chamber. He 
heard much weeping and sobbing as he was 
coming in, and he found the room full of 
poor widov/s and saints, the holy friends of 
Tabitha. The widows showed Peter a great 
many clothes that they held in their hands, 
and told him that Tabitha had woven the 
clothes while she was with them. The name 
the)' gave her was Dorcas. They loved 
Dorcas very much for spending her time in 
weaving for them. 



490 



THE STORY OF SAUL. 



Peter would not let the widows or the 
saints remain in the room. He wanted to 
pray to God alone. So he put the widows 
and saints out of the room, and when he was 
quiet and alone he kneeled down and prayed 
to God, and then he went up to Tabitha's bed, 
and said, Tabitha, arise! She opened her 
eyes, and she saw Peter. Then she sat up ; 
Peter gave her his hand to help her up. 

As soon as she was standing up he called 
the widows in, as well as the saints, and 
showed them their friend. What must have 
been the delight of all to see her alive ! No 
doubt Dorcas made many more clothes for 
poor widows before she died again. It was 
sad for her to die twice, but then her being 
made alive caused many sinners to turn to 
the Lord. 

Simon the Tannei. 

Peter did not return to Jerusalem for a 
long time afterwards, but he took a lodging 
in Joppa. It was by the seaside, at the house 
of a man called Simon. This Simon was a 
tanner. His trade was to make skins into 
leather. 

While Peter was living at Joppa he lodged 
with Simon the tanner. He went up one 
■day to the top of the house, which was flat. 
He wanted to be alone. There was often a 
little tent in the corner of the housetop, 
where a man could be shaded from the sun 
and hidden from all. 

Peter went up about twelve o'clock to pray 
to God. He had taken no breakfast that 
morning, for he wished to fast as well as to 
pray. After some time he became very 
hungry, so he asked the servants to get his 
dinner ready immediately. While they were 
getting it ready, he fell into a sort of sleep 
upon the housetop. 

He had a very strange dream in his sleep. 
11 • thought that the sky was opened, and 



that there was let down out of it a great 
sheet, with the four corners fastened, so that 
the sheet could hold things. Inside there 
were all kinds of fourfooted beasts, and some 
of them were wild ; and all kinds of birds, 
and all kinds of creeping things. What a 
strange heap they must all have looked in 
the sheet. 

A Strange Command. 

Then Peter heard a voice, saying, Rise, 
Peter, kill and eat. Peter was surprised at 
hearing this command, for God had given the 
Jews very strict rules about eating. He had 
forbidden them to eat of beasts called 
unclean, such as pigs, hares, horses, and 
asses. Among birds he had forbidden the 
Jews to eat of eagles, owls, swans, storks, 
and many others ; and also he had forbid- 
den them to eat of creeping things, lizards, 
snails, and moles. 

So when Peter had looked well at these 
unclean animals, he answered the voice, Not 
so, Lord ; for I have never eaten anything 
that is common or unclean. The voice from 
heaven replied, Whatever God has made 
clean, call not thou common. 

Three times the voice spoke these words, 
and then the great sheet of animals was 
taken up again into heaven. 

When the dream was over, Peter went on 
thinking about it, and wondering what could 
be the meaning of it. 

At that time the Spirit spoke to his mind, 
saying, Three men are come to your house, 
and they want you to go with them. Go 
with them, for I have sent them. 

Then Peter went down the stairs from the 
housetop, and he found three men waiting to 
see him, just as the Spirit had told him. He 
said to them, I am the person you want to 
see. Why are you come for me ? 

Then the three men replied : Cornelius, a 



THE STORY OF SAUL. 



49 j 



very good man, was told by a holy angel to 
send for you to come to his house, that you 
might tell him how he may be saved. 

Peter found that these three men were the 
servants of Cornelius, and that Cornelius 
was a great captain. The three men were 
not Jews; and Cornelius, the master, was 
?not a Jew. They were all Romans. Now 



they had slept on the way. Peter asked 
them to stop that night and to sleep in the 
house where he lodged, and he promised to 
go with them next day. 

He went and told his friends in Joppawhat 
had happened. He said to them, I wish you 
would go with me to Caesarea to see Corne- 
lius, the Roman captain. 




PETER S VISION ON THE HOUSETOP. 



the Jews called all other nations Gentiles ; 
and they despised them all as common or 
unclean. Peter saw why the dream had 
been sent to him ; he saw that God did not 
call these men common or unclean. So 
Peter promised to go with them. 

The three men told Peter they came from 
Oesarea, a town fifty miles off. They had 
not been able to walk so far in one day; so 



Six of them consented to go with him. 
Next day the whole party set out on their 
journey. There were Peter and the six Jews, 
his friends; there were also the three ser- 
vants of Cornelius — they were Gentiles. 

The travellers walked about twenty miles 
along the seacoast, and then they rested for 
the night, though we know not where. Next 
day they set out again, and they arrived at 



492 



THE STORY OF SAUL 



Caesarea in the afternoon. Csesarea was a 
very grand town among the rocks of the 
seashore. It was Herod who had made it 
so grand, and he had built a palace there. 
Peter did not go to that palace; he went 
straight up to the house of Cornelius. 

It was four days since Cornelius had seen 
the angel in his house. Cornelius knew that 
his servants would be two days going to 
Joppa, and two days in coming back. So 
he was expecting Peter to arrive that after- 
noon, and he had invited all his relatives and 
his dearest friends to come to his house that 
day. 

When he heard that Peter was at the gate, 
he went out to meet him. When he saw him, 
he did not shake hands (as we do with our 
friends), nor did he embrace him, but he fell 
at his feet and worshipped him. Peter did 
not approve this. He gave him his hand, 
saying, Stand up ; for I myself also am a man. 

At the House of Cornelius. 

Then Cornelius led him into a large room 
filled with his friends and relatives. They 
were all Gentiles. 

Once Peter would not have gone into a 
room with any Gentile ; but now he would 
go to Gentiles, just the same as to Jews. He 
told these Gentiles of his dream, and how the 
angel had said, What God hath cleansed, that 
call not thou common. 

Then Peter asked Cornelius to tell him 
ivhy he had sent for him. 

Cornelius spoke to Peter before all the 
company, saying, Four days ago I had taken 
no food, and at three o'clock I prayed in my 
house, and behold a man stood before me in 
bright clothing, and he said, Cornelius, thy 
prayer is heard, and thy charity to the poor 
is remembered by God. Send to Joppa, and 
ask for a man named Simon Peter. He 
lodges in the house of Simon, a tanner, by 



the seaside. Ask him to come here. When 
he comes he will tell thee what thou must 
do. So I sent immediately for thee; and thou 
hast done right in coming. We are all assem- 
bled here to listen to all that God has com- 
manded thee to say to us. 

Then Peter began to preach to these Gen- 
tiles. He told them about Jesus — how the 
Jews had killed him, and how God had 
raised him from the dead. Peter ended his 
sermon with these words : Whosoever be- 
lieveth in him shall receive forgiveness of" 
sins. 

A Praise Meeting. 

As soon as Peter had spoken, the Holy 
Ghost fell on all the Gentiles in the room, 
just as once he had fallen on the Jews; and 
these Gentiles began to praise God as the 
Jewish Christians did. 

The six Jews who had come with Peter- 
were very much astonished at seeing that 
God gave the Holy Ghost to Gentiles. 

Then Peter said, Can any man forbid us 
to baptize these men with water, now they 
have received the Holy Ghost as we did? 
So he had them baptized. No doubt it was 
the six Christian Jews from Joppa who bap- 
tized them. 

Ever since that time Gentiles have always 
been baptized when they believed in Jesus. 

Peter stayed a good while with Cornelius 
and his friends at Caesarea. He had a great 
deal to teach them, and they were anxious to 
learn. After a while he went again to Jeru- 
salem. He told the saints in Jerusalem : .11 
about Cornelius, and these good men were 
very much pleased, and praised God, saying,. 
God hath given repentance unto the Gentiles. 

But very great troubles soon came upon 
the saints in Jerusalem. Caesar at Rome 
appointed Herod to be king of Jerusalem 
and of all the land. 



THE STORY OF SAUL. 



493 



Who was this Herod ? He was not the 
Herod who killed John the Baptist, and 
mocked Jesus the Saviour. That Herod had 
'been sent far away by the Emperor Caesar. 
This Herod was his nephew, and he was the 
grandson of the Herod who killed, long ago, 
the babes of Bethlehem. What a wicked 
family these Herods were ! This Herod com- 



Herod saw that the Jews were pleased 
with him for killing James, so he thought he 
would kill Peter too ; and he sent soldiers to 
seize him and to put him in prison ; but, as 
he had heard of his once escaping from 
prison, he ordered sixteen soldiers to guard 
him night and day. 

Herod fixed the day when Peter was to 




PETER DELIVERED FROM PRISON BY AN ANGEL. 



manded his soldiers to seize James, the brother 
of John, and to cut off his head with a sword. 
So now John lost his brother. Those two 
brothers had been with Jesus on the mount 
of glory and in the garden of agony. James 
was one of the three favorites of the Lord, 
though John was the most beloved of all. 
He was the first of all the apostles to be 
killed for the sake of Jesus. 



be killed. The night before that terrible day 
the saints met together to pray for him. The 
other apostles had left Jerusalem, lest they 
also should be killed ; but there were many 
saints still there. They met together in the 
house of a very good woman named Mary. 
She was not one of the Marys we have 
heard of before. She was the sister of that 
good Barnabas who had once been so kind 



494 



THE STORY OF SAUL. 



to Saul. Mary and her friends were sitting 
up all the night. Peter was quietly sleeping 
in prison. It was the beginning of summer, 
and it was warm. Peter had taken off his 
sandals and his upper garment, but he could 
not take off a chain from each hand, which 
was fastened to a soldier's hand on each side 
of him. Suddenly an angel made the dark 
prison brighter than the day. Yet Peter was 
so sound asleep that he did not wake till the 
angel touched him, saying, Arise up quickly. 
And as Peter rose up the chains fell off his 
hands. 

Peter's Escape from Prison. 

Then the angel bade him tighten his 
clothes round his waist, put on his sandals, 
and wrap himself in his loose upper garment. 
All this time the soldiers slept. 

The angel said, Follow me. Peter fol- 
lowed, feeling as if he were dreaming. The 
angel led him past many soldiers that had 
been placed to watch outside, and brought 
him to the great iron gate. Though it had 
bolts and bars, it opened without key and 
without hand, as if it had opened itself. 

The angel brought him down one street, 
and then departed. 

When Peter found himself alone he stopped 
to think of what had happened. He saw that 
God had set him free and saved him from 
death. He had heard that the saints were 
sitting up at night to pray for him in Mary's 
house. So he went there. He knocked at 
the door of the porch, and Rhoda the maid 
came to the door. You know the history — 
how, when she heard Peter's voice outside, 
saying, Let me in, her joy was so great that 
she forgot to open the door, but ran into the 
house to tell his friends that Peter was there, 
and how they would not believe her, but 
said it was some angel that took care of 
Peter. 



Peter, however, went on knocking, tiil 
many friends rushed to the door and saw 
his face. They were inclined to make much 
noise in their joy, but Peter made a sign for 
them to be quiet, as noise might have been 
heard by their enemies. When they were 
quiet Peter told them how the Lord had de- 
livered him. He then said, Go and tell this 
to James and the brethren. 

It was James the brother of Jude that he- 
meant — the same James that Saul had seen. 
Then Peter went away to some place that 
Herod did not know of. 

As soon as it was day the soldiers were 
ready to lead out Peter to die, but they could 
not find him. They could not think what 
had become of him. 

Herod heard that Peter was missing, just 
as he was expecting to see him led forth in 
chains. He sent for the soldiers who had 
the charge of him, and asked them where he 
was; and when they could not tell him, he 
had them all put to death, instead of Peter. 

Herod On His Throne. 

Afterwards this cruel man made a journey 
to Caesarea. That was the place where Cor- 
nelius lived. It was a very grand city, and 
there was a grand palace in it for King Herod. 
There was another grand building in it, where 
the multitude often came to see shows of men 
wrestling and beasts fighting. 

Herod's chief servant was named Blastus. 
This Blastus told Herod that some men 
were come from Tyre in a ship, and that these 
men wanted to ask the king's pardon for 
something they had done to affront him. 

Herod agreed to see the men from Tyre, 
and he fixed a day for their coming to the 
grand building. A multitude assembled to 
hear Herod speak to the men of Tyre. 
There were stone seats for the multitude 
from the floor to the ceiling, all round this 



THE STORY OF SAUL. 



495 



vast hall, and there was a great purple 
throne for Herod in the midst. 

Herod wished to look very splendid and 
glorious that day. He was dressed in glit- 
tering robes of silver, which when the sun 
shone dazzled the eyes of the beholders. 
Blastus brought in the men of Tyre to hear 
the king's speech. 

Then Herod made a speech to the people, 
and he used such fine words that the people 
shouted and cried out, It is the voice of a 
god and not of a man ! This was a wicked 
thing to say. I am sure if Cornelius was 
there he did not join in the shout. Herod 
felt pleased with thf words. He liked to be 
thought a god. 

Three Wicked Kings. 

But God was so much displeased with 
the words that he sent his angel to make 
Herod ill that very moment. He felt such 
horrible pain that he could not stay on his 
throne, and he was carried by his servants 
to his bed. Then his flesh was eaten by 
worms while he was still alive. No doctor 
could cure him, and in five days he died. 
Thus every one saw how unlike he was to a 
god. 

God showed, by sending him this loath- 
some disease, how much he hates pride — 
even a proud thought. His sin was, liking 
to be called a god, and not giving Jesus the 
glory. 

We have heard of three Herods, and all 
were very wicked. 

The first killed the babes of Bethlehem. 

The second killed John the Baptist, and 
mocked Jesus. 

And the third killed James, and would 
have killed Peter if he could. 

They were all proud of being kings, and 
they all hated the true King of the Jews. 

Do you remember where Saul had gone 



when he left Jerusalem ? He had gone to 
his own country — his native city — Tarsus. 

At Tarsus he had played when he was a 
little boy ; at Tarsus he had sat on his 
mother's knee ; at Tarsus he had been 
taught to repeat his first Jewish prayers. 

Now he could tell his parents (if they 
were alive) about Jesus; now he could tell, 
his old playmates about him who was cruci- 
fied at Jerusalem a little while ago. But he 
knew he must not stay there always, for 
God had chosen him to preach to all nations. 

One day a man arrived in Tarsus, inquir- 
ing for Saul. Who was this man ? Saul's 
kindest friend. When the apostles had 
turned away from Saul this man had taken 
him by the hand, and begged them to 
receive him as a brother. This man was 
Barnabas. His name was Son of Consola- 
tion, or Comfort. Was not Saul glad to see 
him? Oh yes! glad indeed. 

Barnabas had a great deal to tell him. H' 
told him that he had come from a heathei. 
city, where many people had turned unto the 
Lord. Come with me, said he, to the city 
of Antioch ; for we want you there to teach 
the heathen who have just turned to the 
Lord. 

A Beautiful City. 

Saul willingly went with Barnabas to the 
city of Antioch, in Syria. It was a very 
grand city, full of fine houses, and beautiful 
gardens, and heathen temples ; but there 
were quiet rooms in it, where many believers 
met together to worship the Father and the 
Son. In this city a new name was given tc 
believers in Christ. They were called Chris 
tians, and they have kept that name, even to 
this day. 

Saul and Barnabas spent a whole year in 
Antioch, preaching to the new Christians. 
Once only they took a journey to Jerusalem,.. 



4U6 



THE STORY OF SAUL. 



The Christians at Antioch sent them there 
•■to give money to poor saints, as bread was 
•very scarce and dear. This was a proof of 

their love for Jesus, as it was at Jerusalem 

that Jesus died and rose again. 

While Saul and Barnabas were living at 
Antioch, in Syria, the Holy Ghost said to the 
Christian teachers, Let Barnabas and Saul go 
to the work I have called them to do. So 
the other Christian teachers prayed, and sent 
them out to preach to the heathen. 

And they took with them a young man, 
named John Mark. He was the nephew of 
Barnabas, and his uncle was fond of him, and 
liked to have him with him. 

They "Went to Cyprus. 

Where did they first go ? They went to 
the native country of Barnabas. Saul had 
once gone to his native place, Tarsus, and 
now Barnabas wished to go to his. Barna- 
bas had been born in a very large and beau- 
tiful island, called Cyprus. 

Saul and Barnabas sailed to Cyprus in a 
ship. They could easily get there in a day. 
When they landed at Salamis, the port, they 
found themselves among orange groves and 
apricot gardens. The hills were covered with 
irines, and the green pastures were sprinkled 
over with milk-white flocks. But this sweet 
country was made hateful by the wicked ways 
of its people. The two apostles preached 
everywhere they could. They went all 
through the island preaching. The island 
is about one hundred miles long. 

At the farther end, there was a city called 
Paphos, where the governor lived. His name 
was Sergius Paulus. He was a Roman, and 
was king or governor under Caesar at Rome, 
just as Pontius Pilate had been king in Jeru- 
salem. 

But he was a much wiser man than Pilate. 
"When he heard of the preaching of the won- 



derful strangers, he wanted to hear them 
preach, and so he sent for them, that he 
might learn about the true God. 

The two apostles went into the palace of 
the governor, hoping to lead him to believe 
in Jesus. 

There was a very wicked man in the room, 
His name was Bar-jesus. He was a Jew, and 
had a Jewish name, meaning the Son of Jesus, 
but he was really the son of Satan. He had 
another name, Elymas, meaning Wise Man — 
for he professed that he got wisdom from the 
unseen world, and he pretended to do won- 
ders. He was a wizzard, or one who knew 
the wise art. He was a sorcerer and a con- 
jurer. This wicked Jew could not bear to 
hear of Jesus, and he tried to turn away the 
governor from believing in him. We do not 
know what he said, only that he spoke against 
the Gospel. 

Punished with Blindness. 

Saul then turned towards him and fixed his 
eyes upon him, saying, O full of all subtility 
and all mischief, thou child of the devil, thou 
enemy of all righteousness! the hand of the 
Lord is upon thee, and thou shalt be blind, 
not seeing the sun for a season. 

Immediately this wicked man found him- 
self in darkness, and he spread out his hands, 
hunting for some one to lead him by the 
hand. 

The governor, when he saw this miracle, 
believed in the Lord. What a just punish- 
ment this sorcerer had! He tried to keep 
the governor in darkness of heart, that he 
should not see the Light of the world. How 
this punishment must have reminded Saul o? 
the time when he was made blind. 

Saul hoped that this sorcerer might have 
his sight returned one day, for he said to him, 
Thou shalt not see the sun for a season. He 
did not say he should never see it again; but 



THE STORY OF SAUL. 



497 



■no one knows whether Bar-jesus ever re- 
pented, or whether he died a blind sinner. 

After this visit to Cyprus you will never 
hear Saul spoken of any more. From this 
time his name is Paul. No one knows why 
his name was changed ; perhaps it was be- 
cause Paul was a Roman name and suited 
him, now he preached to the Romans and 
other Gentiles. Saul was only a Jewish 
name. 

Paul and Barnabas soon left the island of 
Cyprus. They wanted to go from land to 
land to preach the Gospel. They set sail 
from Paphos, crossed the sea in a ship, and 
came to the great country called Asia. 
They landed near a town called Perga, on 
the banks of a river, under high and steep 
rocks. Beyond they saw great mountains 
with tops covered with snow. 

It was at Perga that John Mark gave 
great sorrow to his uncle and to Paul. He 
said he would go back to Jerusalem, where 
his mother Mary lived. 

What was his reason ? He was not ill. 
Then he would have had a good reason for 
going away. 

Mark's Courage Fails. 

It is possible he was afraid to go on. 
Perhaps he did not like the thought of climb- 
ing up those snowy mountains, nor creeping 
along dark, rocky paths, where robbers lay 
hid in the caves, ready to burst out upon 
travellers. Perhaps he was afraid lest other 
men as wicked as Bar-jesus should scoff at 
him, and put him in prison or Lill him. We 
cannot tell what were the feelings of John 
Mark, but we think he had not courage to 
bear the troubles of the way. 

He found a ship going from Perga to the 

coast near Jerusalem, and he sailed in it. 

Did not his heart reproach him for leaving 

the holy apostles in the midst of their 

32 



journey? We know not how soon he felt 
sorry for what he had done ; but we know 
that in the end he proved a brave and zealous 
man, and wrote the Gospel called by his 
name, Mark. This John Mark has the 
honor of being one of the four evangelists. 

Paul and Barnabas went on their journey 
together. They travelled on foot over cold 
mountains to a country called Pisidia. 

A Strange Building. 

They had left the mountains behind, and 
they had reached a wilderness scattered over 
with lakes and bogs. At last they came to 
a large city on the top of a low hill. This 
city was called Antioch. 

That is a name we have heard before. 
You have heard of Antioch in Syria; but 
this city was Antioch in Pisidia. The other 
Antioch was not far from the sea ; this 
Antioch was on a fiat land near the mountains. 

On the Sabbath day the apostles go to the 
synagogue. It is a strange building of a 
round shape, with seats rising one above 
another. In the middle is a high wooden 
table, where an old man with a long beard 
reads out of a scroll he holds in his hand; he 
reads in Hebrew, and an interpreter trans- 
lates into Greek : for all the people around 
understand Greek. After the old man, or 
the president, has done reading the scroll, he 
has it carefully rolled up and put into a large 
chest ; he then sends a message to Paul and 
Barnabas, asking them to preach. 

Paul rose up and began his sermon. He 
told the history of the Saviour's death and 
resurrection. He said near the end of the 
sermon these words : Through this man 
is preached unto you the forgiveness of sins. 

The Jews were very angry at the sermon, 
and went out murmuring against Paul ; but 
the Gentiles stayed behind to beg him to 
preach the next Sabbath about Jesus. 



498 



THE STORY OF SAUL. 



These Gentiles were called proselytes ; 
they had already turned from idols to believe 
in the true God, and now they would not 
leave the apostles, but followed them about, 
hoping to hear more about Jesus. Paul and 
Barnabas during the whole week tried to 
persuade those who believed to continue firm 
and steadfast in the faith of Jesus. 

The second Sabbath of Paul's visit there 
was a great stir in the place ; almost the 
whole city came to the synagogue to hear 
the word of God. 

The Jews were so angry to see such a large 
congregation that they spoke against Jesus, 
and contradicted all that Paul said. This 
wicked conduct displeased the two holy 
apostles. Before they left the synagogue 
they said, As the Jews will not hear the 
word of God, we return to the Gentiles. 
The Gentiles were glad to hear this, and 
many more believed. But the Jews grew 
more and more angry, till at last they made 
the preachers leave the city. 

Persecuted at Iconium. 

When the two apostles left Antioch in 
Pisidia they went to another city. God gave 
the name of apostles to both of them ; for 
though they were not of the number of the 
twelve, they were both sent forth by the Holy 
Ghost, who is God. None are called apos- 
tles but those whom God himself — Father, 
Son, or Spirit — sent forth. 

The apostles went on their way till they 
came to a city sixty miles off. It was called 
Iconium. The two apostles went again into 
a synagogue, and preached again to the Jews 
and also to those Gentiles who had turned to 
the true God — the proselytes. But the un- 
believing Jews set the Gentiles against the 
apostles and all the Christians. 

The apostles stayed a long while in Ico- 
nium, and preached very boldly about Jesus, 



and did many miracles to prove that theif 
word was true. There was so much strife 
between the unbelievers and the believers, 
that it was very hard for the apostles to bear 
the treatment they met with ; but they were 
ready to suffer persecution for the truth's 
sake. 

At last they heard that a plan was made 
by their enemies to stone them. Then they 
thought it was right for them to escape. 
They left Iconium and passed through a 
country where shepherds fed their flocks,, 
till they came to a town named Lystra. 
The people of Lystra had taken Jupiter for 
their god, and had built him a handsome, 
temple, and had placed in it an ivory image 
of Jupiter — as a very fine, grand-looking man. 

They were Called Gods. 

In Lystra the apostles preached the Gos- 
pel. A poor cripple, who had never walked 
sat at Paul's feet while he was preaching. 
He believed in Jesus crucified for his sins. 
Paul fixed his eyes on him, and seeing he 
had faith, he said with a loud voice, Stand 
upright on thy feet. Immediately the man 
sprang up and began to walk. 

When the people saw what Paul had done,, 
they cried out, The Gods have come down 
to us, looking like men ! This was said in. 
the common language of the country, and not 
in Greek. The apostles did not understand 
what the people said, or they would have told 
them at once that they were not gods. 

So the apostles went to their home in the 
city, while I:he people went to the idol priest 
to ask him to bring oxen and garlands of 
flowers to the gates. When Paul and Bar- 
nabas heard that oxen were going to be sac- 
rificed to them they were very much grieved. 

The people thought Barnabas was Jupiter, 
the king of heaven, because he was tall and 
grand-looking ; and they thought Paul wa? 



THE STORY OF SAUL. 



499 



Mercury, because he spoke well — and Mer- 
cury was the god of fine speaking. 

The apostles were dreadfully hurt when 
'they knew that the oxen were to be sacrificed 
tn their honor, and they tore their clothes 
and ran in among the people, saying, We 
are men like yourselves, and we preach that 
you may turn to the true God who made 
heaven and earth. Yet the apostles could 
hardly persuade the people to give up their 
plan of sacrificing to them. 

Stoned and Dragged Out of the City. 

But they had not long to suffer from being 
too much honored; for those who would have 
been their worshippers were easilv changed 
into their murderers. 

And this is how it came to pass : Some 
Jews came from Antioch, and some Jews 
came from Iconium, full of hatred against 
the apostles. They easily set the people 
of Lystra against them. Nothing now would 
satisfy these wicked men but killing the apos- 
tles. They stoned Paul upon the spot. When 
he seemed dead they dragged his body out 
of the city. The believers would not leave 
that dear body, but stood over it lamenting ; 
suddenly thebody moved, rose up, and walked 
into the city. What joy for Barnabas and all 
who loved Paul! 

He stayed one night only among his mur- 
derers. The next day he left for Lystra, 
accompanied by Barnabas. Paul must have 
felt great pain while he was being stoned. 
Did he not then think of Stephen, whose 
pain he once witnessed ? Then he rejoiced 
at the sight; now he bitterly lamented the 
sin. 

What a terrible event was the stoning at 
Lystra ! Did Paul go on his journey after 
that ? Yes, he did. He went to one city 
more, called Derbe. There the apostles 
oreached the Gospel and taught many. 



Then they determined to return by the 
way they came. They saw again the be- 
lievers in Lystra, in Iconium, and in Antioch 
in Pisidia. Everywhere Paul and Barnabas 
entreated the believers to continue trusting 
in Jesus. They appointed elders to teach, 
and they prayed with them and commended 
them to the Lord. At last they came to 
Perga, where John Mark had once left them. 
From a port near Perga they set sail, and 
came back to Antioch in Syria. 

When they returned they asked all the 
Christians to come together to hear them 
give an account of their journey. They told 
the Christians about Sergius Paulus, in the 
island of Cyprus, and of many more Gen- 
tiles turning to the Lord. 

Paul and Barnabas lived in Antioch in 
Syria for a long while, teaching the word of 
the Lord. During :he time they lived in 
Antioch they once paid a visit to Jerusalem 
The reason they went there was to settle a* 
dispute. 

Great Rejoicing. 

This was the dispute : Some Jews came 
down to Antioch, saying that Gentiles ought 
to observe all the ceremonies that Moses 
taught, such as sacrifices and circumcision. 
Paul and Barnabas said that Gentiles need 
not observe these laws of Moses. But the 
other Jews would not agree to what they 
said. So Paul and Barnabas, and some 
other holy men, went to Jerusalem to con- 
sult the apostles. As they went along they 
preached at places by the way, and told the 
history of the conversion of many Gentiles, 
What they related caused great joy among 
the brethren. 

When Paul and Barnabas arrived at Jeru- 
salem they saw many believers, and told 
them the same history. Paul had seen 
Peter and James before, but now he saw 



500 



THE STORY OF SAUL. 



John for the first time. What joy for Paul 
to see him who had leaned on Jesus' bosom ! 
All the apostles and elders agreed to meet 
together to consider about the Gentiles keep- 
ing the old laws of Moses. They were all of 
one mind about not troubling the Gentiles 
with the ceremonies of Moses. The breth- 



ren in Jerusalem wrote a letter to the 
brethren in Antioch saying what they 
thought. Paul and Barnabas and other 
brethren took this letter back to Antioch ; 
they read it at a meeting of the Christians 
there, and all who heard this letter were 
much comforted. 




E 








w 



ANTIOCH. 



CHAPTER XXXVI. 



Paul and Barnabas Separate — The Young Man Timothy — Paul and Silas at 

Philippi — The House of Lydia — Casting Out an Evil Spirit — Locked up in 
the Old Prison — An Earthquake — The Jailor's Fright — Leaving Thessalonica 
by Night — At Berea — Arrival at Athens — Paul Preaching on Mars' Hill — 
the City of Corinth — Story of Gallio — A New Preacher from Egypt — Aquila 

AND PRISCILLA APOLLOS PREACHING IN GREECE. 




EAL in the new cause made the 
disciples at Jerusalem ready for 
any toil or sacrifice, and so 
when Paul and Barnabas were 
leaving, they took with them 
several holy men. One of these 
was a prophet called Silas. He became a 
great friend of Paul's, and he liked to stay 
with him at Antioch when the other brethren 
went back to Jerusalem 

At last Paul said to Barnabas, Let us go 
again and see the people to whom we preached 
in our journey. Barnabas was quite ready 
to go. The next question was, Who shall 
go with us ? Barnabas said. I will take my 
nephew, John Mark. No, said Paul, he shall 
not go with us. Why not? said Barnabas. 
Because he left us on our journey. Barnabas 
said that he would like to try him again. 
But Paul would not try him again. 

Neither Paul nor Barnabas would give up 
to the other. At the end it was settled that 
they must part from one another. Barnabas 
took Mark with him and set sail for Cyprus, 
his own country, where he had once preached 
the Gospel. 

Paul chose for his companion Silas, the 
prophet, and he went to his own native place, 
Tarsus, where he had once preached the 
Gospel. 

He went over some very high mountains, 



called Tarsus (or the bull) — mountains with 
caps of snow on their heads — and he soon 
came to Lystra, where he had once been 
stoned. He was not afraid of going there 
again. This was his third visit. This time 
the people neither stoned him, nor wanted to 
offer sacrifice to him. 

Young Timothy. 

Here b^ c jund a young man named Tim- 
othy. He felt a great affection for this Tim- 
othy. Timothy's mother was a Jewess. She 
had taught Timothy to know the Scriptures 
when he was quite a child. His grandmother 
also had taught him. But he did not know 
about Jesus till Paul preached at Lystra the 
first time, just before he was stoned. Paul 
heard a very good character of Timothy from 
all the Christians at Lystra. He wished very 
much to have him as a companion on his 
journey. Timothy was quite ready to go. 
These two were like father and son. Paul 
had no son of his own, and he was glad to 
have Timothy for his son. He called him 
his dearly beloved son. 

Now there were three travelling together — 
Paul, Silas, and young Timothy. On the first 
journey there were three also, Paul, Barnabas, 
and young Mark. But Timothy was more 
faithful than Mark had been. He was in- 
deed a comfort to Pau J 

501 



502 



PAUL'S SECOND JOURNEY. 



Paul long afterwards reminded Timothy of 
persecutions and afflictions which came unto 
him at Antioch, at Iconium, at Lystra; what 
persecutions he endured : but out of them all 
the Lord delivered him. 

A Wonderful Dream. 

These three friends travelled about Asia 
together. I do not mean the great Asia, 
but the little Asia that you will see on the 
map just above Cyprus. One day they 
came to the town called Troas. It was by 
the seacoast. 

One night Paul had a wonderful dream. 
He saw a man standing and speaking very 
earnestly to him, saying, Come over and 
help us. He knew that the man came from 
Macedonia. Perhaps the man in the dream 
said where he came from, or perhaps Paul 
knew by his dress and language to what 
country he belonged. When Paul awoke he 
told his dream to his companions. Luke 
was one of them. 

We do not know where he first saw Luke. 
Paul must have been very glad to get 
Luke for a companion. Luke was a very 
learned, cbver man, and he wrote this 
history we are reading from the Bible ; yes, 
it was Luke who wrote the Acts. 

He wrote also one of the histories of our 
Sr.viour, and for that reason he is called 
Evangelist — for the four men who wrote the 
four histories of Jesus are called the Evange- 
lists. Luke was a physician and doctor. 
Paul called him the beloved Physician. 

There were now four travellers. I need 
not repeat their names. They must have 
been happy together, praying and singing 
hymns to Jesus. The four friends set sail 
in a little ship. They were two days on the 
voyage. The second day they arrived at the 
seacoast of Macedonia, the country of the 
man in the dream. 



They went to a fine city called Phillippi. 
It was built on a great plain close by a river. 
Very few Jews lived in this city, so there 
was no synagogue in it. But there was a 
little house for prayer close by the river side. 

On the Jewish Sabbath-day — which was 
Saturday — the four ministers went to this 
prayer house. They found a few women at 
the prayer-meeting. The men, perhaps, 
would not come. 

All at the House of Lydia. 

The ministers sat down and spoke to the 
women. There was one woman there who 
listened most attentively. Her name was 
Lydia. Her trade was selling a purple dye 
fit for the robes of kings. This woman came 
from Asia to sell her purple dye, but she 
discovered in that meeting a treasure more 
precious than the purple of kings. She found 
the Lord Jesus. While Paul was speaking 
about his love, God opened Lydia's heart. 

After the service she spoke to Paul and 
told him that she believed in Jesus, and that 
she wished to be baptized. Paul approved 
of her so well that he had her baptized ; and 
also her family and servants. Probably they 
went down to the river close by. 

Then Lydia asked the four ministers to do 
her a great favor. It was, to come to her 
house and live there as long as they stayed 
in Philippi. 

It would cost a great deal to get food for 
four men, but Lydia loved them all for the 
sake of Jesus. At first they refused; but 
she pressed them so much that they con- 
sented to go to her house. 

How happy were Paul and his friends 
when they first came to Philippi! You do 
not forget their names, Silas, Timothy, and 
Luke. Nobody ill-treated them, and Lydia 
loaded them with kindness. But soon there 
was a great change. 



PAUL'S SECOND JOURNEY. 



503 



The four ministers went very often to the 
house of prayer. There they used to preach 
as well as pray. A young slave- girl once 
met them as they were going, and she fol- 
lowed them, crying out, These men are the 
servants of God, who show unto us the way 
of salvation. 

How strange it was for a girl to cr< out 
in this way in the streets ! She was a poor, 
miserable girl. The devil had come into 
her, and made her say wonderful things. 
Her masters were wicked men, who sent her 
out to get money by saying what the devil 
told her. She was called a sorceress. 

The four ministers were grieved to hear 
her words, but they said nothing at first. 

Paul and Silas Arrested. 

Another day the young girl met the min- 
isters again. Another day she met them 
again ; and so she went on, following them, 
and calling after them, day after day. 

One day Paul knew that Jesus would give 
him the power to cast out the spirit in the 
frirl, so he turned and said, I command thee 
in the name of Jesus Christ to come out of 
her. And immediately the spirit came out 
of her. 

Was it not a happy thing for this poor girl 
to be delivered from the tormenting devil ? 
For though what she had said of Paul was 
true, she told many lies,, by which she had 
got money for her masters. 

Those wicked men grew very angry. They 
said, We shall get no more money by our 
slave telling people what will happen. So 
they went to meet the good men. They 
caught hold of Paul and Silas, and dragged 
them to the market-place. They complained 
of them to the judges, saying, These men 
are Jews, and they are a great trouble to our 
city, for they teach us new customs. 

The multitudes joined in abusing them. 



No doubt they did not like the girl's being 
stopped from telling them what she fancied 
was going to happen, so they were very 
angry with Paul and Silas. 

Whipped with Rods. 

The judges wer? ready to please the peo- 
ple, and so instead of judging them, they 
ordered their men to beat them. The clothes 
of Paul and Silas were torn off their backs p 
and they were beaten with rods. Every 
stroke of the red left a red stripe upon the 
flesh of these holy men. I do not know 
what number of stripes they had to bear, but 
the number was more than forty. It was 
only the Jews who gave no more than forty. 
The Gentiles gave any number of stripes. 

The cruel judges sent Paul and Silas to 
prison with their stripes all bleeding, and 
they ordered the keeper of the prison not to 
let them escape. 

The keeper, or jailer, was as cruel as the 
judges. He gave them no food, nor did he 
bind up their wounds; but he thrust them 
into a dungeon under ground, and placed 
their feet in the stocks. There they sat — 
unable to move their legs or to draw their 
feet out of the holes in the board — unable to 
lie down or to stand up. 

Where were Luke and Timothy? They 
had not been seized by their enemies. How 
much grieved they must have been when 
they heard what had happened to their dear 
friends! What must Timothy have felt for 
his father in the Lord. We were shamefully 
entreated at Philippi, said Paul to the Thessa- 
lonians. 

Paul and Silas were sitting in the stocks at 
night, when a sound was heard from their 
dungeon. Was it the voice of weeping and 
wailing? No, it was the voice of singing! 
And what was the singing about? It was 
the praises of God the prisoners were singing. 



504 



PAUL'S SECOND JOURNEY. 



What could they praise God for? Did 
they praise him for letting them be thrust 
into a horrible dungeon? Yes! They praised 
him for letting them suffer for the sake of 
Jesus, because they knew they should rejoice 
with him when he came again in his glory. 

The other prisoners heard them sing. 
They were most of them thieves or murder- 
ers — wicked men, who deserved to be pun- 
ished. But now we hope the singing turned 
their hearts to God; for the apostles sang 
about Christ. They sang such a song as, 
Worthy is the Lamb, for he was slain for us. 

Suddenly a dreadful sound was heard : it 
was the earth moving up and down — God 
had sent an earthquake. 

He Fell Down Trembling. 

So great was the earthquake that it shook 
the dungeon, opened the doors, and undid 
the chains. The apostles found their feet 
were set free from the holes in the boards. 
They could easily run away. But they did 
not move, because they knew it was God's 
will they should stay. Nor did any of the 
prisoners escape, though they easily could. 

The keeper was asleep, and was awakened 
by the earthquake. When he saw the doors 
standing open he felt sure the prisoners 
must be gone. He knew he had been wrong 
in sleeping, and he felt afraid that he should 
be condemned to die by the rulers. 

So he took out his sword, and was just 
going to stab himself, when he heard a loud 
voice from the dungeon calling out, Do thy- 
self no harm, for we are all here. Great was 
his surprise. He called for a light, and 
sprang into the dungeon, and fell down 
trembling at the feet of Paul aud Silas — 
those feet he had once cruelly thrust into the 
stocks. 

Immediately he brought them out of the 
dungeon, and said to them, Sirs, what must 



I do to be saved ? He wanted now to save 
his soul. Paul and Silas answered, Believe 
in the Lord Jesus Christ and thou shalt be 
saved, and all thy family and servants. 

The jailer had heard before that Jesus 
had died to save him, and now he wished to 
be baptized. But first he washed the prison- 
ers' stripes, and then was baptized with all. 
his family. This must have been done with- 
out any delay. 

Afterwards the jailer took the prisoners 
into his own house, and he brought them 
food. While they were sitting at supper he 
felt great joy at the thought of his Saviour,, 
and so did all his family. Though Paul was- 
very happy in the jailer's house, he wanted 
to go and preach in other towns in Mace- 
donia. Would God deliver him and set him 
free? 

The morning after the terrible earthquake,, 
some men came to the prison with a message. 
They asked to see the jailer, and they said 
to him, The judges desire you to let these 
two men go. 

The Judges Alarmed. 

The jailer must have been surprised to- 
hear this message, for he remembered that 
the judges had said to him the night before,. 
Keep these men safely. What caused this 
change? Probably the judges had been 
frightened in the night by the earthquake. 

The heathen thought that earthquakes- 
showed the anger of their gods. These 
judges remembered how unjustly they had 
treated the apostles ; and they hoped, if they 
set them free, they should not be punished 
by their gods, nor by the emperor of Rome. 

The jailer went and gave the message to 
Paul. He said, The judges direct me to let 
you go. So depart, and go in peace. 

But Paul would not go. He said, I am a 
Roman. What did Paul mean by that? 



PAUL'S SECOND JOURNEY. 



505 



Was he not a Jew, born at Tarsus, not in 
Rome? Yes; but there were other men 
called Romans. It was a favor that the 
great emperor at Rome gave to some men 
as a reward ; for if a man was called a 
Roman, no judge could condemn him, unless 
he first proved him to be guilty, and unless 
witnesses proved that he deserved punish- 
ment. All our people enjoy this privilege, 
but the heathen had no such privilege unless 
they were Romans. 

Out of Prison. 

The judges had condemned Paul and Silas 
without any trial, and the great Caesar at 
Rome might have punished the judges for 
their behavior. So Paul sent back this mes- 
sage : Let the judges come themselves and 
fetch us out. 

So the messengers went back to the judges 
and said, Those prisoners are Romans, and 
they say that you have beaten them openly, 
and that you must now come and fetch them 
out yourselves. 

Then the judges were frightened lest they 
should get into disgrace at Rome. They 
did not like going themselves to the prison, 
but to avoid disgrace they went. 

How strange it must have looked to see 
these judges in their handsome dresses, beg- 
ging the two prisoners in their poor garments 
to come out of the prison ! They begged 
them not only to come out of the prison, but 
to leave the city as soon as they could. 

The prisoners left the prison with marks 
of cruel stripes on their backs, but with 
hearts full of joy to think that the jailer had 
turned to God. 

Where did they first go? To the house 
where they had been staying before their 
beating and imprisonment. They went to 
the house of Lydia. There they found 
Luke and Timothy. How much grief all 



those friends must have felt the whole night 
long! But joy had come in the morning. 

All the Christians in the town came to see 
Paul and Silas, and to hear about their im- 
prisonment. It was sad news for them to= 
hear that Paul and Silas must leave them ;. 
but then Luke and Timothy were to stay be- 
hind, and this must have been a great com- 
fort. 

Paul and Silas set out on their journey 
with the stripes still fresh upon their backs. 
In this state they travelled nearly a hundred' 
miles. 

A good road led to the largest city in. 
Macedonia — Thessalonica. It was once built 
by a great general, who called it after the-, 
name of his wife, Thessalonica. The apos- 
tles must have been three days on their way 

When they arrived they found themselves- 
in a grand city. It was close by the sea, and' 
ships from distant countries brought many 
fine things to the shore. The shops were fulK 
of gay clothing, handsome furniture, and pre- 
cious jewels. 

Paul Works at His Trade. 

There was also a synagogue in the city. 
Paul and Silas went there on the Sabbath, 
and tried to show the Jews that all the 
prophets had spoken of Jesus before he 
came into the world. 

A few of the Jews believed, and they were 
very kind to Paul and Silas. A great man}' 
Gentiles turned from idols, and became the 
servants of God. Paul often went to the 
houses of the Christians, and taught them 
more about Jesus. 

But he had hard work to get bread ; for he 
did not like to ask for anything, as it would 
seem as if he preached for the sake of money. 
But he had been taught a trade when he was 
a boy. All young Jews were taught to make 
something when they were young, even those- 



506 



PAUL'S SECOND JOURNEY. 



who had rich parents, for they could not tell 
how soon they might become poor. 

Paul knew how to weave goats' hair into 
cloth fit for tents. In the evening Paul and 
Silas would begin their work, and sit up very 
late, that they might earn enough to buy food 
for the next day. They worked in the day- 
time also, when they had time. 

But they could hardly earn enough, and 
so they were very thankful when a kind 
friend came from Philippi with a present for 
them. Perhaps it was Lydia sent the present, 
or it might be the jailer. Very likely it was 
Timothy who brought it, for he soon came 
after Paul, though Luke did not come yet. 

There were many spiteful, envious Jews at 
Thessalonica. They were so angry with Paul 
and Silas that they got a great number of bad 
men to come with them to seize the apostles. 
They heard that Paul and Silas were in the 
house of a good man named Jason. They 
came to his house, making a great noise, and 
they tried to break in. 

Tbey are Sent Away by Night. 

Jason heard the noise, and he hid Paul and 
Silas. So when the riotous mob rushed into 
the house, Paul and Silas could not be found. 
Then the fierce fellows seized Jason and his 
friends, and brought them to the judges. 

But this good Jason was not punished, for 
the judges let him go. 

When he went home, Jason and his friends 
agreed together that it would be best to send 
away Paul and Silas that night. They were 
very sorry to part with them, but they feared 
lest the wicked people would murder the apos- 
tles if they stayed. 

That very night Paul and Silas set out in 
the dark, intending to go to a quiet little 
town among the fruitful hills. We do not 
know whether Timothy went with them, or 
whether he followed them afterwards. The 



apostles, as they walked, thought of the dear 
Christians in Thessalonica, and prayed that 
they might one day see them again. 

Paul and Silas had to go nearly fifty miles 
before they reached the quiet city among the 
fruitful hills. They could not walk so far in 
one night. 

What the Books Said. 

The name of the town was Berea. It was 
a lovely place, built on the side of a hill, 
among gardens, streams, and groves. It was 
not a place often visited by travellers, nor 
were there many rich people in it. 

There was a synagogue in Berea. Paul 
and Silas went to it on the Sabbath. They 
must have expected to be scoffed at and con- 
tradicted ; but these Jews were quite different 
from the Jews at Thessalonica. They 
listened to the preaching about Jesus, and 
they looked in the books of the old prophets 
to see what was written in them about Jesus. 

They found all was true that the apostles 
told them. In one of the books they saw it 
was written that Jesus would be born in 
Bethlehem ; in another book, that he was 
led as a lamb to the slaughter. Then Paul 
told them that such a lamb was Jesus, when 
he was crucified for our sins. 

Then many of the Jews of Berea believed 
in Jesus. Many of the Gentiles also believed. 
The apostles must have felt very happy 
among these believers ; but they soon were 
made sorrowful. 

The wicked Jews of Thessalonica heard 
that Paul was preaching at Berea. They 
came over the hills to Berea, for they did 
not care for a journey of fifty miles, if they 
could only hurt Paul. When they reached 
Berea, they tried to set the people against the 
apostles. 

The kind Christians of Berea were so 
much afraid of these wicked men, that they 



PAUL'S SECOND JOURNEY. 



50? 



thought it best to send Paul quite away. 
Silas and Timothy were to remain at Berea, 
and Paul was to go away secretly, for fear 
any other wicked Jews should seize him by 
Lie way. 

It was very sad for Paul to leave his two 
dear companions behind, but it was better for 
^he Bereans that Silas and Timothy should 
■s^y. 



Silas and Timothy: Come to me very 
quickly. 

Paul determined to wait at Athens till 
they came, for he did not like to be sepa- 
rated long from his dear companions, though 
he was glad to think they were teaching the 
new believers at Berea. Timothy had him- 
self been taught when a child to know the 
Scriptures, and he could help the Bereans to 





=Jr 



w 




ANCIENT SHIPS. 



Could Paul go quite alone upon his jour- 
ney ? Oh no. The kind Bereans would not 
let him go alone. Some of them went with 
him to the seashore, about ten miles off. 
There they found a ship ready to sail. His 
kind friends went in the ship with him. They 
all made a long voyage, and after many 
days arrived at Athens, a very grand city. 
Then Paul parted from his Berean friends, 
and he gave them this message to deliver to 



understand what the prophets had written 
about Jesus. 

Paul found himself alone at Athens. This 
was the first time he had been alone since he 
had begun this missionary journey. Athens 
was in Greece. Paul had now left Macedonia, 
and had entered Greece, often called Achaia. 

There was a great deal to be seen in Athens. 

i It was the most famous city of Greece. There 

never was a city with so many beautiful statues, 



605 



PAUL'S SECOND JOURNEY. 



pictures, temples and altars. Was Paul pleased 
at beholding them? No; he was filled with 
grief, for most of the statues were the images 
of false gods, and all the temples were the 
houses of idols. 

There was indeed one synagogue where 
the true God was worshipped, but no place 
where Jesus was honored as the son of God. 
Paul went to the synagogue on the Sabbath. 
In the week he went to the grand market- 
place. 

Seimon on Mars' Hill. 

There were many wise heathens in Athens, 
who were always in "".he market-place, talking 
and teaching, under the shade of trees and 
marble colonnades. Paul went there to talk 
with them and to teach them about Jesus. 
These pretended wise men laughed at Paul, 
and called him a babbler, or prating fool. 
Some were offended, and said, He wants to 
set up new gods. 

But at last they proposed a plan which 
pleased Paul very much. These Athenians 
were fond of hearing new things, so they 
thought they should like to hear Paul preach 
about the new things he told them. They 
led him up a hill in the city, where the 
udges often sat to give judgment. There 
were stone seats for the judges. There was 
a very fine temple on the hill, where Mars, 
*;he god of war, was worshipped. 

Paul stood up on Mars' Hill to speak of 
the Prince of Peace. He spoke first of the 
one true God, who made all things, and of 
the sin of worshipping idols. He said God 
commanded them to repent, and that he 
would judge the world one day by the Man 
whom he had raised from the dead. Christ 
was the man that Paul meant. 

This is what he said: Ye men of Athens, 
Y perceive that in all things ye are too super- 
stitious. For as I passed by, and beheld 



your devotions, I found an altar with IhH 
inscription, To The Unknown God. Whom 
therefore ye ignorantly worship, him declare 
I unto you. 

God that made the world and all things 
therein, seeing that he is Lord of heaven and 
earth, dwelleth not in temples made with 
hands; neither is worshipped with men's 
hands, as though he needed any thing, see- 
ing he giveth to all life, and breath, and a)* 
things: c".nd hath made of one blood ah 
nations of men fcr to dwell on all the face 
of the earth, and hath determined the times 
before appointed, and the bounds of their 
habitation; that they should seek the Lord, 
if haply they might feel after him, and find 
him, though he be not far from every one of 
us : for in him we live, and move, and have 
our being; as certain also of your own poets 
have said s For we are also his offspring. 

Forasmuch then as we are the offspring of 
God, we ought not to think that the God- 
head is like unto gold, or silver, or stone, 
graven by art and man's device. 

And the times of this ignorance God 
winked at ; but now commandeth all men 
every where to repent : because he hath ap- 
pointed a day, in the which he will judge the 
world in righteousness by that man whom lv 
hath ordained ; whereof he hath given assur- 
ance unto all men, in that he hath raised him 
from the dead. 

Many Scoffers. 

When the Athenians heard of the resur 
rection, some began to laugh. Others, whe 
did not mock, said, We will hear about thi.=. 
another day. But there were a few whe 
really believed in Jesus. One of them was a 
wise and great man, even a judge. Another 
was a lady. 

The Lord showed Paul when he ought 
to leave a city and where he ought to go 



PAUL'S SECOND JOURNEY. 



509 



Paul did not stay long among the scoffers of 
Athens ; for he could do more good in other 
cities. He set out on his journey, meaning 
to go to a very large city about fifty miles off 

His way lay by the seacoast. There was 
the great sea on each side of him, as he trav- 
elled alone to Corinth. 

Corinth was a far richer city than Athens. 



In Corinth there were many gluttons and 
drunkards, many disorderly people, and 
many vain, foolish women ; but there were 
not as many learned people, or as many 
scoffers, as in Athens. 

When Paul arrived there he looked out 
for a lodging. He found two people who 
were tent-makers, as he was. He thought 




PAUL PREACHING 

It was now the capitol of Greece. The chief 
pleasure in Athens was to talk about new 
things; but the chief pleasure at Corinth was 
to feast and dance and play at games. Once 
in three years people came from far countries 
to Corinth to see the games. At these games 
men ran races, and wrestled together, and 
and threw spears, and hurled stones, and 
leaped over fences. 



ON MARS HILL. 

it would be convenient to live with those of 
the same trade as himself. These two 
people were travellers like Paul, and they 
were also of the same nation. Aquila was 
a Jew, and his wife Priscilla was a Jewess. 
Paul sat with them and wove his goats' hair 
into coarse cloth, close by their sides. As 
they worked they talked. 

Aquila and Priscilla had not believed in 



510 



PAUL'S SECOND JOURNEY. 



Jesus crucified for their sins till Paul told 
them the wonderful story. But when they 
did hear about him they believed in him, 
and they tried to please him in everything. 

Every Sabbath Paul went to the syna- 
gogue and showed that Jesus was the Christ 
—the promised Saviour. Aquila and Pris- 
cilla heard Paul preach in the synagogue, 
and they listened very earnestly. 

One day Paul had the delight of seeing 
again his dearest friends, Silas and Timothy. 
They were just come from Macedonia. Per- 
haps you wonder they had not come to 
Paul while he was at Athens. They did 
come while Paul was at Athens, but he had 
sent them back to Macedonia, and now they 
came to Corinth. 

Good News from Macedonia. 

It was not their fault that they had not 
come sooner. Paul had written to them to 
bid them teach the new Christians at Thes- \ 
salonica and other places, as he was afraid 
the new Christians might turn back to Satan. 

How glad he was to see his dear son 
Timothy again ! He was more glad when 
he heard good accounts of the believers in 
Macedonia. He sat down one night, and 
instead of working at his loom and weaving 
the goats' hair, he took his pen and began 
to write on parchment a letter to the believers 
at Thessalonica. The letter is in the Bible, 
and is called The First Epistle of Paul to the 
Thessalonians. There were no postmen in 
those days to take letters, and Paul sent it 
by the hand of the first faithful messenger 
he could find. 

After this time Paul wrote a great many 
letters, and some of them we can read in our 
Bibles. He did not write all these letters 
with his own hand ; for it is very likely that 
his eyes were so weak that he asked his 
friends to write for him. 



At the time that Silas and Timothy 
arrived the apostle was in want of food. 
Though he worked so hard he could not 
earn enough to support him, for there was a 
famine in the land, and the price of food was 
six times as much as usual. 

Presents from Philippi. 

But did not the Corinthians give him 
anything ? Paul would not accept any pres- 
ents from them, because he knew they would 
be ready to say he preached in order to get 
money. 

Silas and Timothy brought in their hands 
presents from Philippi — perhaps from Lydia 
and the jailer. 

The Philippians were the most generous 
of all the people to whom Paul preached, 
and they were the only people who sent him 
presents in his distress. Paul was very 
grateful for their kindness. 

You have heard that Paul was much com- 
forted by the arrival of Silas and Timothy, 
He was more earnest than ever to preach. 
Jesus in the synagogue. But he could only 
persuade a few Jews to believe on him as the 
Son of God. 

Most of the Jews grew more and more 
angry. At last Paul shook his clothes in 
their sight, and said, that if they perished he 
was clear of their blood. From this time he 
would go to the Gentiles. So he went no more 
to the synagogue, but he did not leave the 
city. All that believed in Jesus came to 
hear Paul in a house close by. This house 
belonged to a good man named Justus. 

Among the believers who came to this 
house was the chief ruler of the synagogue, a 
man named Crispus. Who would have ex- 
pected that the chief ruler of the synagogue 
should believe? All the family of Crispus 
believed, as well as himself, and they were all 
baptized by Paul. 



PAUL'S SECOND JOJRNEY. 



511 



A great many more people believed and 
were baptized. Soon there was quite a large 
congregation meeting in the house of Justus. 
But the unbelieving Jews were enraged at 
seeing so many believe, and Paul feared he 
should be seized, and beaten and imprisoned. 

However at night he had a dream that 
cheered him much. The Lord appeared to 
him, and said, Be not afraid, but speak, and 
do not be silent ; for I am with thee, and no 
man shall set on thee to hurt thee : for I 
have much people in this city. 

Now Paul knew that many people would 
turn to the Lord, and that no one would hurt 
him. He stayed in Corinth a year and a 
half, and went on teaching the Gospel. 

At this time a new governor came to Cor- 
inth. His name was Gallio. The Jews seized 
Paul and dragged him before the governor. 
What has he done ? asked Gallio. The Jews 
replied, he has been teaching us to worship 
God in a wrong way. 

Paul was just going to open his mouth to 
defend himself, when Gallio cried out, If this 
man had done anything wicked I would 
have judged him, but as it is only about 
what he says, I will not hear you. The Jews 
drd not like this answer, and wanted to speak 
more. But Gallio drove them out. Go 
away ! go away ! said he. So Paul was set 
free. In this way God kept his promise 
that no one should hurt him. 

A Splendid City. 

After a good while, Paul said he should 
leave Corinth. lie could not always stay in 
one place, as ne must preach the Gospel to 
many heathen nations. Priscilla and Aquila 
also wanted to go away. The five friends 
agreed to sail in the ship. 

The first place the ship stopped at was 
Cenchrea. Paul landed there to have his 
hair and beard shorn, for he had made the 



Nazarite's vow a month before. That vow 
was not to drink wine, nor to be shorn, for a 
month. He made the vow when delivered 
from the Jews at Gallio's judgement-seat. 
He wished to show the Jews that he kept 
their customs, though he trusted in Jesus foi 
salvation. 

There was a good woman at Cenchrea, 
named Phebe, who received him, and was 
kind to him while at Cenchrea. She was 
ready to help all the Christians she saw. 

Then Paul returned to the ship and 
crossed the sea, till he came to Asia. He 
stopped near a fine city called Ephesus. It 
was the grandest city in all Asia, with the 
most splendid temple ever built in honor of 
an idol. At this grand city Priscilla and 
Aquila said they must stay and live. Paul 
and his other companions just landed and 
rested there for a few days. 

He Promises to Return. 

Paul preached in the . - nagogue. The 
Jews liked what he said so much that they 
begged him to stay, but Paul told them he 
could not, as he was hastening to Jerusalem 
to keep one of the holy feasts. But, said 
Paul, I will return to you if God will. So s 
bidding farewell to Priscilla and Aquila, and 
the kind Ephesians, Paul and his companions 
set sail again. 

He landed at Csesarea, and went up to 
Jerusalem. He saw his friends there, and 
worshipped the Lord in his holy city. It 
must have been delightful to relate his won- 
derful history to any apostles who were 
there. But he did not stay long; he 
hastened back to Antioch in Syria, the 
city from which he had set out several years 
ago. 

Thus ended his second missionary journey. 
It had been indeed a blessed journey, for 
thousands of heathens had turned to God< 






mmm&m 



Tf^FwTZ 




^|f ; |ipi 












f-Ai 




c;i2 HALL OF PILLARS — RUINS OF KARNAK, EGYPT. 



PAUL'S SECOND JOURNEY. 



513 



I n this journey the Gospel was first preached 
in Europe, for Macedonia and Greece arc in 
Europe. 

Story of Apollos. 

Leaving Paul at Antioch in Syria, let us 
go back to Ephesus in Asia. 

Soon after Paul left Ephesus, a new 
preacher appeared at the synagogue. He 
was a Jew, born in Egypt, who travelled 
about, and was just come from Rome. It 
was remarkable that a man so strong in the 
faith and so earnest in his preaching should 
come from such a place. The people in 
Egypt worshipped all sorts of idols. Some 
of these were animals, and others were the 
most disgusting reptiles. 

At the same time Egypt had many beau- 
tiful temples and other buildings. These 
were very large, had tall and massive pillars, 
and were covered with inscriptions and 
figures, which told the story of events long 
past, or described the idols that were wor- 
shipped. One of the famous cities of 
ancient Egypt was Thebes. On the site of 
this city, which is now called Karnak, are 
some of the most remarkable ruins in the 
world. Here is the Hall of Pillars, which 
consists of two rows of immense columns 
standing side by side. 

The new preacher who was making a stir 
at Ephesus had heard of the Jewish religion 
and believed it, although all around him 
were people who were ignorant of the true 
faith. Aquila and Priscilla listened to him, 
and were much struck, for he was very 
eloquent ; that is, he spoke in beautiful 
language, and very earnestly. He knew the 
Old Testament well ; he could refer to the 
prophecies and explain their meaning. 

He knew even more than this, (for many 
Jews knew the Old Testament ;) he knew 
the preaching of John the Baptist, what he 
33 



said about repentance, and about baptism, 
and the coming of Jesus : but here he 
stopped. He knew not that Jesus had been 
crucified, and risen again, and had sent down 
the Holy Ghost upon believers. 

Aquila and Priscilla listened attentively 
and they were sorry to find Apollos did not 
know about Christ; so they got him to come 
to them, and they told him all about his sac- 
rifice for our sins. How did they know about 
these things ? Paul had instructed them while 
they were sitting weaving together. 

The Gospel in Greece. 

This preacher's name was Apollos. You 
see he was a very humble man, for he was 
willing to listen, even to a woman, when he 
found Priscilla could teach him about Christ. 

He wished very much to go into Greece, 
that he might preach in the synagogues, for 
whenever he preached many came to hear 
him on account of his eloquence. But he was 
afraid the brethren in Greece would not know 
he was a Christian, and would not receive him. 

Aquila, Priscilla, and others, said they 
would write letters to the Christians they 
knew in Greece. In these letters they said 
Apollos was a good man, and knew about 
Christ ; and they said, Pray receive and listen 
to him. 

So Apollos took these letters and showed 
them to the Christians in Greece, and then he 
preached in the synagogues. The believers 
were much comforted by all he said. When 
he preached he showed the Jews what the 
prophets had said about Jesus in the Scrip- 
tures ; and he convinced a great many. 

The chief cities in Greece or Achaia were 
Corinth and Athens. The first city in Greece 
where Apollos preached was Corinth. He 
heard at Corinth a great deal about Paul, but 
he had not yet seen him, for Paul was still at 
Antioch in Syria. 



CHAPTER XXXVII. 



Journey through Little Asia — At Ephesus and Corinth — Wizzards and Deceivers — 
Diana's Gorgeous Temple — Wild Uproar at Ephesus — The Apostle Travels in 
Greece — Story of Eutychus — A Sad Parting — The Gospel at Tyre — Paul at 
Jerusalem — A Furious Mob — Paul Bound with Chains — Scene before the Council 
— An Infamous Plot — Paul Finds Friends in His Danger. 




UITE ready now was Paul for 
another missionary journey, al- 
though he had made two al- 
ready — the first when he set 
out with Barnabas and Mark, 
and the second when he set 
out with Silas. From both these journeys 
he had returned safely, after suffering many 
afflictions. He spent some time at Antioch 
with the brethren, and then set out again. 
Whom did he take with him on this third 
journey ? 

One of his companions was a young man 
named Titus. He was a Greek. His native 
city was Corinth, the Capital of Greece, or 
Achaia. Paul loved Titus much, and called 
him his son. It seems he loved Timothy 
still more, for he called him his dearly-be- 
loved son. We are not sure whether Timothy 
set out on this journey with Paul. Silas was 
left behind at Jerusalem, as we think. Some 
Macedonians may have accompanied him, 
but we are not sure of their names. 

Where did Paul and Titus go ? They 
went through Little Asia. This Little Asia 
was divided into Provinces. One was called 
Cilicia. Tarsus was in Cilicia. There Paul 
was born ; his relations lived there. It is 
probable Paul visited his native city. 

He went afterwards into a province called 
Galatia. It was a wild, but warm-hearted 
people who lived in it. Paul had visited 
514 



Galatia some years before. The people were 
very fond of Paul at first, till false teachers 
came and set them against him for a time. 

But they readily granted Paul's request. 
What was it? He had promised the breth- 
ren that he would collect money for the poor 
saints in Jerusalem who were in great dis- 
tress. You remember there was a famine in 
most lands, and besides the famine there were 
persecutions at Jerusalem ; so the poor saints 
were often in great distress. 

Meeting Old Friends. 

When Paul left Galatia he went to other 
parts of Asia, and visited Lystra, which was 
dear to him as Timothy's birthplace. We 
know not whether Timothy's pious mother, 
Eunice, was still livin£ 

Paul went, through the province of Phrygia, 
and then went down towards the great city of 
Ephesus. When he had landed there on his 
last journey he had promised to return soon, 
and now he had come ; not by sea, as before, 
but by land. He found there many believers, 
and among them Aquila and Priscilla, his old 
friends, whom he had left there at his last visit. 

It was a great joy to meet them again : 
Paul could sit with them as he used, and 
weave goats' hair into cloth for tents. Thus 
he earned bread for himself and his com- 
panions, and he gave to the poor all he 
could spare. 



PAUL'S THIRD JOURNEY. 



515 



Timothy was now with him, and Titus was 
with him still, and the believers who had fol- 
lowed him from Macedonia. Very happy 
was this party of Christians. In the evening, 
while they wove cloth, they would talk about 
the labors of the day, and praise God for the 
blessing he gave to their words. 

Twelve Ignorant Men. 

When Paul arrived at Ephesus, he did not 
find Apollos there. That eloquent preacher 
had gone to Corinth a long while before, and 
was still there. It must have disappointed 
Paul not to see him. 

But there were twelve men at Ephesus, 
very much like Apollos in not knowing about 
Jesus, but they had not met with any such 
teachers as Apollos had found. Why had 
not Aquila and Priscilla taught them ? Per- 
haps these twelve men had not preached, and 
so their ignorance had not been seen. 

Paul began to talk to these twelve men. 
He found they believed in the true God, and 
in the Old Testament, and in the preaching 
of John the Baptist — but that was all. They 
did not know about the resurrection of Jesus. 
Paul said to them, Have ye received the 
Holy Ghost since ye believed ? They re- 
plied, We never heard of the Holy Ghost. 

Perhaps they meant that they had never 
heard of the Holy Ghost being given at 
Pentecost. Unto what, then, were you bap- 
tized ? inquired Paul. We are baptized unto 
John's baptism, answered the twelve. Paul 
ihen said, John verily baptized with the 
baptism of repentance, telling the people 
they should believe on him who should 
come after him, that is, on Christ Jesus. 
When they heard this they were baptized in 
the name of the Lord Jesus. 

Thus these men were twice baptized. 
Afterwards Paul laid his hands on them. 
Then the Holy Ghost was given to them, 



and they began to speak with other tongues 
and to prophesy. You remember that none 
but apostles could bestow these wonderful 
gifts. 

Then Paul appeared again in the syna- 
gogue. Those who liked to hear Paul 
preach, when he paid his first short visit, 
must have been glad to see him enter the 
synagogue again. But they liked him less 
when they heard him boldly declare Jesus to 
be the only Saviour. They contradicted 
him, and made objections to all he said. 

Paul went on preaching there for three 
months. At last he could not go any more 
to the synagogue, for the Jews tried to set 
the people against the way of salvation by 
Jesus. 

When Paul departed from the synagogue, 
a man, named Tyrannus, lent him a large 
room, in which wise men used to give 
lectures about worldly knowledge. Perhaps 
this Tyrannus was converted, but we know 
not his motive for lending this room. Paul 
invited people to come there every day to be 
taught ; and many came. 

A Wonderful Touch. 

This teaching went on for two years, and 
all that lived at Ephesus, and in other cities, 
could hear the word of the Lord Jesus — 
Jews as well as Greeks. 

And God enabled Paul to do very great 
miracles. Not only did he cure sick people 
when he saw them, and touched them, and 
spake to thern, but he did still more. If 
Paul touched a handkerchief or apron, and 
it was brought to a sick person, he was 
made well by touching it ; or, if he had an 
evil spirit, the poor creature was delivered 
from it. Just as people who had fevers and 
plagues give their diseases to others, if 
healthy people touch clothes they have 
toucned ; so the body of this anostle coi- c! 



516 



PAUL'S THIRD JOURNEY. 



give health to the sick and afflicted, by 
clothes he had touched being sent to them. 
It was Christ's promise that his apostles 
could do greater works than he had done. 

At last Paul had the comfort and delight 
of seeing Apollos. He had heard much of 
him, and now he saw that eloquent man and 
blessed preacher. Apollos came to Ephesus 
While Paul was still there. He had just 
»;ome from Corinth, the capital of Greece. 
He had a great deal to tell Paul about the 
Corinthians — some good, but more evil. 

Paul was made so uneasy by heanng of 
their sins, that he went over the sea that he 
might reprove the offenders. 

Wicked People at Corinth. 

He stayed at Corinth a very short time, 
and was much grieved to find that Apollos' 
account was only too true. There were 
many there very fond of Apollos, who said, 
I am of Apollos ; many others said, I am of 
Paul ; yet they did not follow what Apollos 
taught or what Paul taught. 

Paul soon returned to Ephesus. He 
thought it would be best to send some good 
men to Corinth, that they might bring the 
Corinthians to repentance. He fixed upon 
Timothy as one messenger, and on Erastus 
a.s another, a man born in Corinth. He told 
them to go round by Macedonia, and to 
collect money for the poor saints in. Jeru- 
salem as they passed through Philippi, 
Thessalonica and Berea. 

While the messengers were absent Paul 
wrote a letter to the Corinthians. He wrote 
it with many tears, flowing from the anguish 
of his heart, This pain was worse to him 
than all the labor of his hands to earn bread. 

When he had finished his very long letter 
he sent it by Titus, who was a native of 
Corinth. Titus was afraid lest he should be 
ill-received by the sinful Christians at Corinth. 



But Titus obeyed Paul's wishes, and wenj: 
with a companion to Corinth. He took 
Trophimus as his companion. 

When Titus arrived at Corinth he was 
received most affectionately. The Corinth- 
ians were quite penitent, and ready to obey 
Titus in everything. Paul's letter was read 
to them, and it made a great impression ; for 
the Corinthians attended more to what Paul 
wrote than to what he spoke, for he was not 
a fine speaker, nor was he grand-looking. 

Titus did not soon come back to Ephesus. 
Paul continued to feel great anxiety about 
the Corinthians, and kept longing for Titus' 
return. 

As Athens was famous for learning, as 
Corinth was famous for games, so Ephesus 
was for sorcery. The city of P2phesus 
was full of deceivers. The devil had great 
power in Ephesus, and enabled people to 
deceive others by their pretended wonders. 

These deceivers were called sorcerers, or 
conjurers, or wizzards, or magicians, or 
charmers, or exorcists. These names all 
mean nearly the same thing. 

One Against Seven. 

When these sorcerers heard of Paul's 
miracles, they tried to do miracles of their 
own. There was one old man named Sceva. 
He was a Jew, and he was a chief priest. 
He had seven sons, and he ought to have 
brought them all up to serve the God of 
Israel. 

But these seven sons served the devil, 
They wanted to do the same miracles that 
Paul did, without believing in Jesus. 

There was a man who had a very fierce, 
evil spirit. The seven brothers went to his 
house to cast out the evil spirit. They stood 
over him, and said, I command thee by Jesus 
whom Paul preaches to come out of him. 
The evil spirit, instead of coming out of the 



PAUL'S THIRD JOURNEY. 



517 



man, made this terrible answer, Jesus I know, 
and Paul I know; but who are you? 

Having said this, the man jumped up sud- 
denly, seized hold of the brothers, struggled 
with them all seven, tore their clothes and 
bruised their bodies, and conquered them all; 
y so that the frightened brothers ran from the 
house with hardly any clothes, and many 
bleeding wounds. 

This overthrow of the sorcerers was much 
talked of by the people of Ephesus ; and it 
made many praise the Lord Jesus by whom 
Paul did such real wonders. 

There were many other sorcerers in Ephe- 
sus, who came to Paul and confessed the 
wicked tricks they had played through 
Satan ; and they brought their books about 
their charms and burned them in the streets 
before all the people. They would not sell 
the books because they were wicked books. 
They might have got fifty thousand pieces of 
silver for them if they had sold them, but they 
loved Jesus more than silver. 

Many more people believed in Jesus when 
they saw the burning of the books. 

A Magnificent Temple. 

In the city of Ephesus there was an im- 
mense and beautiful temple, the finest idol 
temple in the world. It was built of white 
marble, and it was surrounded by green 
marble pillars. But to whose honor was it 
built ? 

To the honor of an ugly idol called Diana. 
There were many beautiful statues called 
Diana ; but this idol was a mere block of 
wood, with something like a head at the top, 
and short arms at the sides, leaning on two 
iron sticks to keep it from falling. This block 
was adorned with a splendid crown and girdle, 
and carefully preserved behind a rich curtain, 
in a kind of little temple in the midst of the 
great temple. The priests who waited on the 



idol taught the people that it came down from 
heaven. 

People came from all countries to worship 
Diana and to join in her riotous feasts, and 
they used to carry little shrines to their chil- 
dren at home as a remembrance of her. 
These shrines were made of silver, ana were 
like little temples with the idol inside. 

There was a man named Demetrius ; he 
had grown rich by making these silver 
shrines. He found that people did not buy 
so many as they used. He knew that Paul 
had turned multitudes from the worship of 
idols. This made him very angry, for he 
felt that he should not get much money by 
his shrines. 

The Uproar at Ephesus. 

He wished to stop Paul from preaching. 
The way he took was to call together all 
the silversmiths in the place and to make 
them a speech. In his speech he told them 
that Paul was turning every one away from 
their great goddess Diana, and that soon 
they would have no more shrines to make. 

The silversmiths were so much enraged 
that they began to cry out with all their 
might, Great is Diana of the Ephesians ! 

The people in the city heard the cry, and 
seized two of Paul's companions, called 
Gaius and Aristarchus. The people then 
dragged them into a large place called a 
theatre. Paul heard the uproar, and wanted 
to go into the theatre after his companions, 
but the Christians in Ephesus would not let 
him go in, lest he should be torn to pieces. 

It was one of the amusements in this the- 
atre to see wild beasts tear each other to 
pieces. Who could say what those fierce 
men might do to Paul ? For two hours the 
people continued to cry out, Great is Diana 
of the Ephesians ! At last a chief man of 
the city rose up and spoke. 




5 IS 



DEMETRIUS RAISING AN UPROAR AT EPHESUS AGAINST PAUL. 



PAUL'S THIRD jwi/RNEY 



5 It 



The riotous bawlers stopped when they 
saw him. He spoke to them very wisely, 
and advised them to be quiet, and to go 
home. 

What a comfort it was when this uproar 
ceased ! Those two friends, Gaius and Aris- 
tarchus, who had been dragged into the the- 
atre, had not been torn to pieces by the 
furious mob ! This was God's deliverance of 
his own servants from men more cruel than 
wild beasts. 

I have fought with beasts at Ephesus, said 
Paul to the Christians at Corinth. 

Paul Takes His Departure. 

After the uproar was over at Ephesus, 
Paul prepared to leave the place, for it was 
dangerous to remain. He called all the be- 
lievers together, and took leave of them with 
much affection. He had been much shaken 
by the uproar, and had almost died from 
fear and trembling. 

Then he set out with his own campan- 
ions. Their names are not mentioned in the 
Scriptures. Timothy was not one of them, 
for he was gone on before to the very coun- 
try where Paul was now going. What was 
that country? The country to which the 
man in the dream had called him long ago 
— Macedonia. 

On the way to Macedonia, Paul went to 
Troas, hoping there to meet Titus. Day 
after day he waited there, but he was cast 
down by Titus not arriving. Why was he 
so anxious? He wanted to know whether 
the Corinthians had minded the letter he had 
sent by Titus. He feared lest they were go- 
ing on in their sinful ways. 

Weary of waiting for Titus at Troas, Paul 
set out for Macedonia, hoping to meet him 
there. He went to that city of Macedonia 
where he had first preached the Gospel — 
Philippi. There he saw friends who had 



often sent him presents in his distress, 
Lydia may have been one of those friends r 
and the jailer another. 

But he did not find Titus there. At last 
the much-longed-for one came. After Paul 
had been waiting some time, Titus arrived 
with most joyful news. The Corinthians had 
repented. So Paul wrote them a comforting 
letter, and sent it by the hands of Titus. 
That young minister's heart now burned 
with affection for the Corinthians, and he 
gladly went back to Corinth with Paul's 
letter of forgiveness. 

Paul now travelled about Greece, and to 
other countries beyond, still collecting for 
the saints at Jerusalem. He was accom- 
panied by many brethren. At length he 
determined to visit Jerusalem, and he set 
sail, with many companions, and landed at 
Troas, on the way to Jerusalem. 

There were eight brethren now assembled 
with Paul at Troas (among them were Luke 
and Timothy). Paul spent a week at Troas 

The last day of his stay was the Sabbath. 

On that evening all the Christians met 
together in an upper chamber on the third 
floor. There were many lights in it. A 
young man, named Eutychus, sat near a 
large window that was open. Paul preached 
a great while, even till midnight, and the 
young man fell asleep. In his sleep he fell 
out of the window. 

The Young Man is Alive. 

The little congregation saw him fall, and 
they rushed down the stairs outside, going 
through the window. Paul stopped preach, 
ing, and went down also. All the Christians 
were much grieved to find the youth lying 
dead upon the ground. 

But Paul stretched himself over the body, 
and held it in his arms, and said to the weep- 
ing friends, Do not be grieved, for his life 



520 



PAUL'S THIRD JOURNEY. 



is in him. The young man was indeed 
alive, and his friends were comforted. They 
all went up again with Paul. 

It was now past midnight. During the 
dark hours of the morning the happy 
Christians broke, bread, in remembrance of 
their crucified Lord ; and they talked about 
him a long while. When the beams of the 
rising sun shone upon them, Paul and his 
eight companions took leave of the fellow- 
Christians, and left Troas. The eight com- 
panions went down to the ship and set sail, 
but Paul preferred walking alone. 

Paul's companions got into a ship, while 
Paul himself walked across the land about 
twenty miles. The way was through groves 
of oak-trees, which shaded the apostle from 
the sun, while the little birds on this spring 
day filled the air with their warblings. 

He Sails Away in a Ship. 

Why did Paul wish to go this day's 
journey all alone ? How gladly would 
Luke, or Timothy, or any of the brethren, 
have walked with him ! No doubt he 
wished to speak as he went along to his 
Father in heaven. Had not his God that 
very night enabled him to revive the dead ? 

He found the ship at the place he had 
fixed upon. The place was Assos. He got 
into the ship, and he sailed away in it. 

As the ship did not belong to Paul he 
could not make it stop where he pleased. 
Though he would have liked to have the 
ship stop at Ephesus, yet for some reasons 
he was glad that it sailed past the great city, 
and stopped at Miletus. 

When Paul heard that the ship would 
stay some time at that place, he sent a mes- 
sage to Ephesus to ask the elders of the 
church to come and see him. The messen- 
gers had thirty miles to go. But these 
Ephesians loved Paul so much that they 



quickly came to him. They saw again 
their beloved apostle, and they saw also 
two of their own countrymen who had 
travelled with him by sea and land, 
named Tychicus and Trophimus. Paul 
spoke to them in a most affectionate manner. 
He told them he was going to Jerusalem, 
and that he knew he should be put in 
prison. But, said he, I am ready to give up 
my life for Jesus. Then he said, I know that 
you shall see my face no more. 

A Sad Farewell. 

He reminded them how he had taught 
them night and day for three years, and how 
with his own hands he had earned his bread. 
Then he kneeled down raid prayed with 
them all. They all wept very bitteny, and 
fell on Paul's neck and kissed him. What 
grieved them most was Paul's .saying that 
they should see his face no more. Their 
love to him was very great. They would 
not leave him, till they saw him get into the 
ship and sail away. They had a long 
journey home, and they must have shed 
many tears by the way. 

Neither count I my life dear unto myself, 
so that I might finish my course with joy, 
was one of the sayings of this remarkable 
man. 

Paul went sailing on, first in one ship and 
then in another, till he came to the city of 
Tyre. That city is just above the land of 
Canaan, and from it a poor woman once 
came to ask mercy of the Lord Jesus when 
on earth. 

The ship stopped here to unload, for it 
was filled with good things for the people of 
Tyre to buy. We do not know for certain 
what they were ; very likely sacks of wheat 
and barrels of wine, from the fruitful fields 
of Asia. 

Paul and his companions landed, and spent 



PAUL'S THTRD JOURNEY. 



521 



seven' days with the Christians of Tyre. 
That woman who had so much faith in 
Jesus must often nave talked of her beloved 
Lord, but perhaps she was dead now. 

Among the Christians of Tyre there were 
some prophets, and they told Paul that if he 
went up to Jerusalem he would have much 
sorrow; but Paul would go, for he was ready 
co suffer for Jesus' sake. 

When the week was over, Paul and his 
companions walked towards the seashore. 
The Christians of Tyre walked with them, 
and even their children. When they were 
out of the city they all kneeled down on the 
seashore and prayed. Would the children 
ever forget seeing Paul go away? There 
was an affectionate parting by the side of the 
ship. The Christians from Tyre went home. 

Soon the ship came to the end of its voy- 
age, just at the foot of Mount Carmel — that 
mount where long ago Elijah had prayed for 
fire to consume the sacrifice. 

A Good Old Man. 

The ship went no farther. Paul and his 
companions continued their journey on foot 
along the seacoast. They went thirty-five 
miles, and then came to the fine city of 
Caesarea. At this place once lived Cornelius, 
the Roman centurion — the first Gentile who 
received the Holy Ghost from heaven. That 
was more than twenty years ago. Probably 
he was not there, for soldiers do not remain 
long in one place. 

But one old man was there whom Paul 
had seen. Yes ! he had seen him once in 
Jerusalem, when Stephen was stoned. This 
old man was Philip the deacon. He was 
one of the seven deacons, Stephen was an- 
other. This deacon had once been sent to 
talk to the rich Ethiopian in his chariot 
some twenty years ago. 

Philip was still at Caesarea. He was liv- 



ing there with his four daughters. They 
were all prophetesses. It was indeed a hol;> 
family — such a father and such daughters ! 

Paul liked to stay in the house of this 
good man. His companions stayed there 
too. Some of them may have left him, but 
of this we are sure, Luke was with him, and 
the two Ephesians,Tychicus and Trophimus. 

The Apostle's Girdle. 

There came one day to Philip's house a 
prophet named Agabus. He took off Paul's 
long girdle and bound his own hands and 
feet with it. What could he mean by this? 
Paul must have wondered. He said, So 
shall the Jews at Jerusalem bind the man 
that weareth this girdle ; and they shall 
deliver him to the Gentiles. 

When Paul's friends heard these words 
they began to entreat him not to go to Jeru- 
salem. Luke and Philip and all the rest 
joined in the entreaty, while they shed many 
tears. Paul answered, Why do you weep 
and break my heart ? For I am ready not 
only to be bound, but to die in Jerusalem for 
the Lord Jesus. 

When his friends could not persuade him 
they left off begging him saying, The will of 
the Lord be done. Then Paul and his com- 
panions went on, walking to Jerusalem. 

Paul left Caesarea with more companions 
than he brought with him. Christians loved 
Paul, and liked to be with him. They 
wanted also to keep the Feast of Pentecost 
at Jerusalem. 

The distance was seventy-five miles, which 
must have taken them three or four days to 
travel. They had to pack up their luggage to 
send by some way to Jerusalem. They had 
also much money to take to the poor saints 
in that city. Their journey must have been 
tiresome, for it was now summer, and the 
climate was hot. 



522 



rAUL'S THIRD JOURNEY. 



When they arrived at Jerusalem they went 
to the house of a very good old man, who 
had long believed in Jesus. Mnason was 
living at that time somewhere in Jerusalem, 
and the disciples led Paul and Luke, and 
their companions, to the house of this good 
old man. 

The brethren in Jerusalem were very glad 
to see this famous apostle Paul. Luke, also, 
they must have been glad to see, for he had 
already written his precious history of Jesus. 
We do not know how many apostles there 
were now at Jerusalem. One there certainly 
was, James. He was the ruler of the Chris- 
tians in Jerusalem. 

Paul knew they wished to hear about his 
travels, and he related how God had turned 
the hearts of many Gentiles from idols to 
Jesus. 

The brethren were all delighted to hear 
this account ; and they praised God for his 
wonderful works. Paul gave them also the 
money for the poor saints — the gift of the 
Gentiles. This was a joyful beginning. But 
soon all that the Holy Spirit had said by the 
prophets came true. 

A Thrilling Address. 

The day after Paul's arrival a great meet- 
ing was held in Jerusalem. The apostle 
James was chief over the assembly ; many 
elders were there. Christians brought large 
sums of money, collected in distant countries, 
for the poor saints in Jerusalem. 

When they had presented these gifts, Paul 
began to address the assembly. He told 
ihem the history of his travels, and of the 
conversions the Lord had wrought among 
the Gentiles. What praises flowed from the 
lips of the believers, when Paul had finished 
his speech ! 

Then some elders arose and began to give 
the apostle their advice. What, did they 



think that Paul needed their aavice? Yes, 
they did. They had met with Jews who bore 
false witness of Paul, and who said he set 
the people against the law of Moses. Was 
this true ? 

Then they gave this advice: Brother^ 
show that you honor the law of Moses b> 
doing what we desire. We have here four 
men who have made a vow, probably the 
vow of the Nazarite; see that they shave 
their heads, and let them purify themselves 
with you, and do you pay the expenses. 
Thus you will show thousands of Jews that 
you keep the law, and teach the Jews to 
keen it. 

Uproar in the Temple. 

Paul followed this advice. He took the 
men into the temple, for they were Jews. 
Did this satisfy the fierce Jews ? No, it only 
made Paul's accusers more violent. 

The men were purified during seven days. 
When the seven days were almost over, 
some Jews from Asia (probably from the 
city of Ephesus), seeing Paul in the temple, 
stirred up the people against him, and seized 
him, saying, This Paul is the man who goes 
about speaking against the temple; and he 
has now taken Gentiles into the temple. 

Paul had never done this. These wicked 
Jews had seen him walking in the streets 
with Trophimus the Ephesian; but Paul had 
never taken him into the temple. 

But most people believed what the Jews 
from Asia said; and they all ran together 
into the temple. They found Paul in the 
court of Israel, near the altar, where he had 
a right to be. They seized hold of him, and 
dragged him out of the court, down the 
steps. The Levites shut the great brass 
doors behind him. His enemies hurried him 
into the streets, and would soon have stoned 
him — as they had stoned Stephen more than 



twenty years before — had they not been 
suddenly stopped in their wickedness. 

There was a great tower just above the 
temple, where a thousand Roman soldiers 
lodged. The captain heard that there was 
an uproar in the city, and he ran down in 
haste, with many soldiers, to the place where 



PAUL'S THIRD JOURNEY. 523 

come true. Here is Paul in chains. Will 
he not soon be in prison? May he not 
soon be led forth to die ? This was one 
reason why he said, The Holy Ghost 
witnesseth in every city, saying that bonds 
and afflictions abide me. 

When the captain had bound Paul, he 




PAUL BOUND 

Paul was. He found the Jews beating him, 
but when these men saw the captain they 
left off beating Paul; for they knew they 
had no right to do so. 

The chief captain came near, and ordered 
his soldiers to bind Paul between two, with 
two chains, as Peter had once been bound. 

Now the prophecies about Paul began to 



WITH CHAINS. 

inquired what he had done to make the 
people so angry with him. 

The people gave so many answers to this 
question that the captain did not know what 
to believe. Some cried out one thing and 
some another, and there was such confusion 
that the captain ordered the soldiers to take 
him into the tower or castle. 



524 



PAUL'S THIRD JOURNEY. 



The soldiers led him along till they came 
to the stairs up to the castle. As they 
went up those stairs the people pushed the 
soldiers so much that Paul was lifted off his 
feet and carried up the stairs in the soldiers' 
arms. Ail the time the people, who were 
pressing up the stairs kept on crying out, 
Away with him ! These people were 
ferocious as hounds ready to seize upon a 
harmless deer. 

Allowed to Speak. 

The captain had gone up the stairs first, 
for as Paul was on his way he saw the cap- 
tain, and respectfully said to him, May I 
speak unto the people? 

The captain wanted to know who he was, 
Paul answered, I am a Jew of Tarsus, and I 
beseech thee suffer me to speak unto the 
people. There was something so pleasant 
and honest in Paul's manner, that the cap- 
tain gave leave for his prisoner to speak. 

Then Paul stood on the stairs, rather near 
the top, and made a sign to the people below 
that he was going to speak. The fierce mul- 
titude wanted to hear him speak, wondering 
what he would say ; and so they suddenly 
became quite silent. 

Then Paul spoke. He told the multitude 
his history — how he once cruelly treated the 
Christians — and how he saw a light from 
heaven, and heard Jesus speak- — and how he 
was made blind — and how Ananais restored 
his sight — and how he preached about Jesus 
in Jerusalem, till God said, Depart I will 
send thee far away to the Gentiles. 

As soon as Paul had uttered these words, 
there arose such cries and shouts from the 
people beneath as you never heard. Amid 
their yells they screamed, Away with such 
a fellow from the earth ; for it is not fit that 
he should live ! As they cried out, they 
took off their upper garments to prepare for 



stoning him, and they threw dust in the ah, 
in their rage. 

The captain began to think that Paul must 
have committed some very dreadful crime to 
make the Jews so angry with him. So he 
ordered a centurion to take him into the cas- 
tle, and to have him scourged till he would 
confess what he had done. What a horrible 
command this was ! For what crime could 
Paul confess ? He might have died under 
the scourge before he could confess. But 
Paul remembered that he was a Roman ; 
that is, he had th& privileges of a Roman 
citizen, though he was a Jew. 

That privilege was, not to be punished 
without being tried first and found guilty. 
What was thought so great a privilege in 
those countries, is now enjoyed by every 
American. No one can be punished unless 
found guilty. 

The Captain Frightened. 

The soldiers were binding Paul with straps" 
of leather to the whipping-post before they 
beat him with rods, and the centurion was 
standing near, when Paul said to the centurion, 
Is it lawful for you to scourge a man who is 
a Roman, and who has not been condemned? 

When the centurion heard this, he told the 
soldiers not to go on with their work, and he 
went to the captain and said, You must take 
care what you do, for this man is a Roman. 

Then the captain was quite frightened at 
having bound him with straps or thongs, and 
he went quickly to Paul, and said, Tell me, 
art thou a Roman ? Paul said, Yes. The 
captain said, I paid a great deal of money to 
be made a Roman. 

But I, said Paul, was free-born. He meant 
that his father had the privilege, and so he, 
his son, inherited it from him. The captain 
then sent away the soldiers, and made them 
put away their straps and their rods. 




PAUL CONVEYED INTO THE CASTLE. 



525 



526 



PAUL'S THIRD JOURNEY. 



But he thought it best to let Paul sleep in 
the castle that night, for had he sent him 
back the Jews might have torn him in pieces. 
So Paul slept that night in the castle; but he 
was not treated as a common prisoner, because 
he was a Roman. Yet he still wore his chains, 
for even a Roman might wear chains. 

Now Paul knew that his enemies would not 
be able to kill him, and that he would go to 
the great city Rome, the grandest city in all 
the world, where Caesar, the emperor of the 
world, reigned. 

Paul had long wished to go to Rome, that 
he might speak for Jesus there and turn many 
to the Lord. But he did not yet know how 
he was to get there. 

Visit from Paul's Nephew. 

The next morning a young man went up 
the stairs leading to the castle. The place 
was well guarded by soldiers. The young 
man asked the centurion at the door whether 
he might see Paul. The centurion gave him 
leave. 

Who was this young man ? Was it Tim- 
othy? No; it was none of Paul's fellow- 
travellers, but it was a young man who loved 
him, and a young man well known at Jeru- 
salem as a gentleman and a Christian. 

When this young man entered Paul's 
prison-room, he said, Uncle, I have some- 
thing very important to tell you. You see 
this young man was Paul's nephew. He was 
his sister's son, but we do not know his name. 

Paul wanted to know what he had to tell 
him so important. It is a dreadful plan that 
has been made by forty Jews to kill you, my 



uncle. These forty have made a vow, or 
promise, that they will not eat or drink till 
they have killed you. But how can they 
get at you ? They have been to the chief 
priests, and have begged them to ask the 
captain to bring you to the council to be 
judged by the Sanhedrim. Then they intend 
to hide themselves on the way, and suddenly 
to burst forth from their hiding-place and to 
kill you on the spot. 

The Young Man Tells His Story. 

Paul thought that he ought to try to pre- 
vent this wickedness, though he well knew 
he should not be killed, for God had told 
him he should see Rome. He called a 
centurion who was close by, and said to him, 
Will you take this young man to the captain ? 
For he has something to tell him. 

So the centurion brought him to the 
captain. The captain took the young man 
by the hand and led him into a room where 
he could be alone with him. Now, said he, 
what have you to tell me ? 

The young man told him all. He ended 
by saying, When the chief priests send to 
ask you to let Paul come down to the coun- 
cil, do not consent. The captain answered, 
You may now go. Do not mention to any 
one that you have told what the Jews intend 
to do. 

The young man readily promised this; for 
if the Jews had known that he had told the 
captain, they would surely have torn the 
nephew in pieces instead of his uncle. Thi> 
nephew had acted faithfully to his uncle and 
had saved his life. 




THE SOLITARY PLACES MADE GLAD. 



527 




THE GLORY OF THE NEW JERUSALEM. 



528 



CHAPTER XXXVIII. 



Paul Sent by night to Cesarea — The Roman Governor Felix — Wicked Drusilla— • 
A New Governor — Paul before King Agrippa — A Pointed Sermon — Two Years iN 
Prison — Plot to Take the Life of Paul — The Voyage to Rome — Furious Storm — = 
The Ship Wrecked — Escape of All on Board — A Deadly Viper — Astonishment of 
the Heathen — Miracles of Healing — Paul's Arrival at Rome — A Noble Martyr — • 
The Apostle John — Wonderful Visions. 




EARS before this, Paul had per- 
secuted Christians ; now he is 
persecuted in like manner, yet 
his friends do not forsake him. 
The captain had a great deal to 
do before evening. His plan 
for saving Paul's life was to send 
him away secretly to another city. There 
was a city called Csesarea, seventy miles from 
Jerusalem. At that time the Roman gov- 
ernor was living there. The captain thought 
of sending Paul to be judged by that Roman 
governor ; for that was a privilege that Paul 
enjoyed as a Roman citizen. 

But if the Jews knew that Paul was going 
to leave the city they would waylay him. 
Therefore the captain meant to send Paul by 
night, and to have him well guarded by sol- 
diers. 

The captain called two centurions and said 
to them secretly, Get ready immediately two 
hundred soldiers. Each centurion had a hun- 
dred under his command. But that will not 
be enough, thought the captain. Get ready 
besides seventy horsemen and two hundred 
men, with spears and pikes. Be ready at 
nine o'clock, said the captain. Take care 
that there are horses for Paul to ride on, 
and take him safe to the governor Felix at 
Caesarea. 

Having given these orders the captain sat 
34 



down to write a letter to the governor. He 
began his letter thus : Claudius Lysias unto 
the most excellent governor Felix sendeth 
greeting. 

He went on to say that Paul had done 
nothing deserving of death, or even of im- 
prisonment, but that the Jews had accused 
him of disobeying their law. He ended his 
letter nearly in these words : When it was 
told me that the Jews meant to lie in wait for 
the man, I sent him to thee; and I corn* 
manded the Jews to go down to tell thee 
what he had done. Farewell. 

This letter the captain gave to the centu- 
rions to take to the governor. 

Chained to a Man on Each Side. 

At nine o'clock that evening, when it was 
dark, Paul mounted a horse, and a man 
chained to him rode on each side of him. 
Thus Paul left Jerusalem, accompanied by 
four hundred and seventy soldiers. This 
was a little army, and this army was to 
guard one weak man. But that weak man 
had so many enemies that it was necessary 
to guard him well. 

Softly and silently the little army departed 
from Jerusalem, and took the road to Caesarea. 
During that night they went forty miles, and 
then they came to a town that lay on the 
way, where to rest. After resting during 

529 



530 



PAUL AT C^SAREA AND ROME. 



the day the four hundred foot-soldiers re- 
turned to Jerusalem, leaving only the seventy 
horsemen to guard Paul. 

The next day Paul set out again on horse- 
back, and in due time arrived at Csesarea, by 
the seacoast. He was taken by a centurion 
to the governor's palace — a magnificent 
palace, built of white marble. 

Governor Felix. 

Paul was led into the grand room, where 
the governor, Felix, was sitting. This Felix 
was indeed a wicked old man. He was once 
a slave, but had been set free and made great. 
Why? Because he was ready to do any 
wicked thing that great men asked him to 
do. This old man was clothed in purple, 
and seated on a throne. Before him stood 
the holy prisoner, with chains on his hands. 

The centurion presented the captain's letter 
to F'elix. When the governor had read it, 
he asked where Paul came from. When he 
was told it was from Tarsus in Cilicia he 
looked towards Paul, and said, I will hear 
thee when thine accusers come down. 

Then he command d him to be kept in 
the judgment-hall. He did not put him in 
a prison, but in a fine room close to the 
palace. In that room Paul slept that night. 

Paul was again in Csesarea. He had 
stayed there a little while ago in the house 
of Philip the deacon, with his four holy 
daughters ; and he had seen Agabus the 
prophet. Did Paul now remember how 
Agabus had tied the girdle round his hands 
and feet, and shown that Paul would be 
chained in the same manner ? Oh yes ! 
Paul remembered it well ; for it was only ten 
days ago, since Agabus had done this. 

Now Paul found himself with the real 
chains around his wrists and his ankles. But 
though he was in chains, he was in a pleas- 
ant prison— for it was a fine, handsome, airy 



room — and kept cool by the sea-breezes. 
He waited there three days before his enemies 
arrived. In the text five days are mentioned, 
but they are counted from Paul's leaving 
Jerusalem, not from his arriving at Caesarea. 

Ananias, the high priest, came, z.id the 
elders of the Sanhedrim. There must have 
been a grand train of horses and servants, 
when such honorable men travelled. 

One morning Paul in his chains was called 
to appear before Felix, to be judged. A 
whole host of enemies was assembled in the 
place. How full of malice they felt when 
they saw the poor prisoner, who had escaped 
out of their hands a few days before! 

They had brought with them a man who 
could speak well ; he was called an orator, 
or speaker His name was Tertullus. The 
Jews promised to pay him well for making a 
fine speech against Paul. 

Tertullus began his speech by praising 
Felix. He continued it by abusing Paul. 
He pretended that Paul had gone about the 
world trying to make the Jews rebel ; and 
that he had come to Jerusalem to profane the 
temple. 

Felix Afraid of the Jews. 

When Tertullus had finished his speech, 
Felix made a sign for Paul to speak. The 
prisoner declared that he had done nothing 
wrong, and that no one could prove any- 
thing against him, except this one thing, that 
he had said : There will be a resurrection 
of the dead ! 

When Felix had heard Paul's answer, he 
did not know what to say. He thought 
that Paul was innocent. Why, then, did he 
not let him go ? For the same reason that 
Pontius Pilate would not let Jesus go. He 
feared to displease the Jews. Still he was 
afraid to condemn a Roman citizen such as 
Paul. So he said to the Jews, I will wait till 



PAUL AT CAESAREA AND ROME. 



531 



I know more of this matter ; perhaps the 
captain may come down and tell me more. 

The Jews were very much disappointed by 
this answer ; for they wanted to get Paul 
down to Jerusalem. But they were obliged 
DO go home without him. 

Felix liked Paul better than before, since 
he had heard his speech. He directed a 
centurion to take care of him, and to be kind 
to him, and to make him comfortable. He 
told him that Paul might be allowed to see 
his friends, and to have them stay with him. 

Allowed to See His F ; ends. 

This was a great delight to Paul. His 
friends were very dear to him. He might 
see Philip, who lived in Caesarea. His 
daughters might come and bring him any 
food or clothes that he might want. His 
friends at Jerusalem could easily come down 
and see him. Seventy miles are not a very 
long journey. Perhaps the apostle James 
came down — perhaps Peter — perhaps John. 

It is certain that Luke was often with 
Paul. Some think that he wrote his history 
of Jesus while sitting by taiil's side. 
Timothy was sure to come ; be was like a 
son to Paul, and was his greatest earthly 
comfort. There were many more who loved 
to be with the apostle. Would not Silas 
come and sing psalms with him, as he once 
did in a worse prison, a long while ago ? 

Very likely Paul was thinking of the 
chains he wore at this time when he wrote 
to the Hebrews, saying, Remember them 
that are in bonds, as bound with them ; and 
them which suffer adversity, as being your- 
selves also in the body. Day after day 
passed away, and Paul continued in his 
pleasant prison. Sometimes Felix went 
away for a while. Once he returned, bring- 
ing with him a beautiful young lady, whom 
he had just married. Her name was 



Drusilla. She was a Jewess. She was a 
daughter of that Herod who put Peter in 
prison, and who was eaten by worms. 

Yet, though a Jewess, she had just 
married a heathen, and she had committed 
many crimes ; for though so young, she had 
been married before, and she had left her 
husband to be the wife of Felix. The 
husband she had left was a king. 

It is reported that Simon Magus, whom 
Peter rebuked, had managed by his arts to 
set her against her right husband, and to 
turn her to like Felix. 

When Felix brought Drusilla to Caesarea, 
he told her of the wonderful prisoner he was 
keeping tncre. He told her how well Paul 
spoke about lesus Christ, and his power to 
save those who believed in him. Felix 
thought that Drusilla would like to see this 
Jew, as she was a Jewess. So he told the 
centurion to bring Paul out of prison into 
his room. 

Paul was glad to speak of his Saviour to 
very great sinners. He knew that he stood 
before a wicked Gentile governor, and a 
false, faithless Jewess, He spoke not only 
of Jesus as the Saviour, but also of Jesus as 
the Judge. He declared how terrible it 
would be for a sinner to stand before that 
Judge at the last day. 

"What Felix Did. 

While the prisoner spoke of his heavenly- 
Judge, his earthly judge was seen to trem- 
ble. This was a good sign. It might be 
that he would not only tremble, but fall 
down and implore mercy, as Paul himself 
had once done. Oh, how he had trembled 
when he had said, Lord, what wilt thou 
have me to do ? 

But this aged sinner, Felix, when he 
trembled, commanded the preacher to de- 
part. Go thy way for this time. When I 



532 



PAUL AT CyESAREA AND ROME. 



have a convenient season I will call for thee. \ Felix often sent for Paul again and talked 
Paul was obliged to leave him, though he | to him, but I do not hear that he ever trem* 




THE STRONG SUPPORTING THE WEAK. 



wonld gladly have stayed to persuade him 
to repent, and join the band of Christians. 



bled again. His heart was set upon getting 
money, and so he sent often for Paul, in 



PAUL AT CAESAREA AND ROME. 



533 



hopes that Paul would offer him money to 
set him free. But Paul would not offer a 
bribe to a judge, even if he had the money, 
for it is wicked to offer bribes. 

No doubt Paul's friends would have given 
him the money, if he had asked for it. 

A New Governor. 

Felix went on in his covetousness for two 
years, and then another governor was sent 
by Caesar at Rome to take his place. 

Felix might have released Paul before he 
went away, but he thought it would please 
the Jews more if he left Paul in prison, and 
so he did. Thus he went on adding sin to 
sin, getting more and more hardened. We 
do not know he perished in this world, but 
we know that his wife Drusilla, with her son, 
perished in an earthquake. When Felix 
went away, a new governor came in his 
place. His name was Festus. He stayed 
only three days at Caesarea on his way to 
Jerusalem. During that short time he did 
not see Paul. But when he came to Jeru- 
salem he heard a great deal about him. The 
chief priests and his friends came to Festus, 
and told him about a very bad man who lay 
in prison at Caesarea. 

Oh, he has done so much harm ! they 
said. When he was free, he went from 
place to place, setting people against Caesar ; 
he wants us all to rebel, and only to mind the 
laws of a man whc once was crucified, Jesus 
of Nazareth, who, he says, is the true King. 
What do you want me to do, said Festus. 

We want you to send soldiers to fetch this 
wicked man, that you may judge him at 
Jerusalem. Do grant us this great favor, we 
entreat you — do let him come to Jerusalem. 

What made them so very anxious that 
Paul should come down to Jerusalem ? They 
wanted to hide themselves in the road, and 
to burst forth upon him and kill him. 



Those forty Jews, who lately made the 
same kind of plan, were among his accusers 
now, with Ananias at their head. Festus did 
not know the real motive of the Jews in 
wanting Paul to come to Jerusalem, but he 
did not grant their request, for he saw no use 
in bringing Paul back to Jerusalem. 

Festus answered : I am going down to 
Caesarea very soon, and when I go you can 
come with me, and you can accuse him 
before the judgment-seat there, of all the 
wicked things you say he has done. The 
Jews were much disappointed at this answer, 
but they were obliged to submit. 

Festus stayed ten days at Jerusalem, and 
then he returned to Caesarea. There went 
with him the chief priest, and a troop of 
Paul's enemies. The next day Festus sat 
on his judgment-seat in the palace, and the 
prisoner was brought forth to stand before 



■Would Not Go to Jerusalem. 

That prisoner saw once more his deadly 
enemies, who were panting for his blood. 
They had brought no great speaker with 
them this time, but they stood round about, 
pouring out of their spiteful lips, loud and 
bitter complaints against Paul. 

When Paul was allowed to speak, he said 
plainly, I have done nothing at all against 
any of them, nor against Caesar. All I have 
done is to declare that Jesus, whom they 
crucified, is risen again from the dead. 

Festus saw that Paul had done nothing 
really wicked ; but he was anxious to please 
the Jews, so he said to Paul, Will you go up 
to Jerusalem, and there be judged before me? 
This was just what the Jews wanted. They 
must have been pleased when they heard 
Festus say this. 

No, said Paul: I will be judged before 
Caesar. 




534 



PAUL AT CyESAREA AND ROME. 



535 



Paul was wise to refuse to go to Jerusalem. 
He chose to go to Rome instead, and God 
had told him (as you know) in a dream that 
he should go to Rome. 

Festus could not refuse Paul's request, 
and he replied, As you wish to go to Caesar, 
-to Caesar you shall go. 

Ordered Back to Prison. 

Then Festus ordered the centurion to 
take Paul back to his prison, and to keep 
him there, till he could send him in a ship 
to Rome. Paul had long been anxious to 
visit the great city that ruled the world. We 
do not know exactly how the Gospel 
reached Rome, but there were Christians 
there even before Paul was blinded by the 
bright light near Damascus. 

Perhaps some of those persons who were 
in Jerusalem on the day of Pentecost were 
from Rome, and returned with the wonderful 
story of Christ. Perhaps some of the 
disciples who were scattered abroad after the 
martyrdom of Stephen went there, at any 
rate there were Christians in Rome, and 
Paul had written them a letter and had sent 
it by Phebe who belonged to the church at 
Cenchrea. 

The Jews went back to Jerusalem from 
Caesarea more disappointed than ever. They 
had lost their prey, they would never be able 
to stone him or to crucify him. He was to 
be taken far away. Paul remained in prison 
while Festus, the governor, waited for a ship 
to carry the prisoner to Rome. While 
Festus waited, a king came to see him. It 
was the son of that Herod who was eaten 
with worms. His name was Herod Agrippa, 
but he is generally called Agrippa only. 

He was a very great man — greater than 
Festus, for he was a king who could do what 
■he would, while Festus was only a governor 
xjnder Caesar. 



Agrippa brought with him his sister, 
Bem'ce. Do you remember he had another 
sister, called Drusilla? But she was gone 
away with Felix. The whole family were 
very wicked. As Agrippa was a Jew, he 
knew more about the Jew's religion than 
Festus, who was a Roman. Agrippa paid a 
very long visit to Festus. 

One day Festus said to him, I should like 
you to see a man I have here in prison named 
Paul. The Jews hate him very much, and 
yet I cannot find out that he has done any- 
thing wrong. They chiefly quarrel with him 
about one Jesus, who, the Jews say, is dead, 
and who Paul says is alive. I would have 
taken him to Jerusalem to be judged, but he 
wishes to go to Rome, to be judged by 
Caesar. 

Agrippa said he would like to hear the 
man speak. To-morrow, said Festus, you 
shall hear him. The next day King Agrippa 
came into the great court, accompanied by 
the princess Bernice, dressed in a very grand 
manner. All the chief men came also. 

Then Festus commanded that Paul should 
be brought forth. He came with his chains 
on his hands, a poor prisoner, mean and low 
in his appearance, but with Christ in his 
heart. 

Before King Agrippa. 

There were no accusers this time to speak 
first, so Agrippa commanded Paul to begin. 

The prisoner stretched forth his chained 
hand, and spoke respectfully, saying, King 
Agrippa. Then he told his history to the 
king, declaring how he had seen Jesus, as a 
light brighter than the sun, and how he had 
heard his voice. Therefore, said he, I tell 
every one that Jesus died and rose again. 

When Festus heard him speak of rising 
from the dead, he cried out in a loud voice 
that Paul was mad. Paul replied, I am not 



530 



PAUL AT CAESAREA AND ROME. 



mad, most noble Festus ! but speak forth 
the words of truth ; and the king has heard 
about these things. 

Then Agrippa said, You almost persuade 
me to be a Christian. 

Paul gave him the most beautiful, loving 
answer, I would that you were not only 
almost but altogether such as I am, except 
these chains. These were the chains upon 
his hands. 

Then the king and the great people rose 
from their seats, and went into another room. 
They said to one another, This man has done 
nothing to deserve death, or even chains. 

Paul Sets Sail for Rome. 

Agrippa said to Festus, If he had not 
asked to be judged by Caesar, he might have 
been set free. 

But was Agrippa ever quite persuaded to 
be a Christian? No, never. He heard the 
truth, but he did not follow it at the moment 
he heard it. He was not like the jailer at Phil- 
ippi, who said, What must I do to be saved? 
and who believed that moment and was saved. 

At last a ship came to Caesarea in which 
Paul could sail towards Rome. The ship 
was only going part of the way, but another 
ship might be found for the rest of the voyage. 

Paul was given into the charge of a centu- 
rion named Julius. Was Paul to sail with 
none but strangers? Oh no; he had two 
loving friends to accompany him, two friends 
who had travelled with him before, and who 
had probably been much with him in his 
prison. These were Aristarchus, a man of 
Macedonia, and Luke, the writer of Paul's 
history. What a comfort for Paul to have 
such friends, especially Luke ! 

The people who sailed in the ship were the 
captain and his sailors, who worked the ship; 
the centurion and his soldiers, who guarded 
the prisoners ; Paul and his two friends. 



Besides Paul there were other prisoners, 
who may have committed great crimes. The 
prisoners were all to be judged at Rome. 

the ship sailed along the coast of Caesa- 
rea till it came to Sidon, just above Caesarea. 
Here the ship stopped. Paul had Christian 
friends in Sidon. He longed much to see 
them and to bid them farewell. 

Julius, the centurion, was very kind to 
Paul, and he readily allowed him to go on 
shore and see his friends and to get any com- 
forts for the voyage that he needed. His 
friends would be sure to remember to give 
him some good food to take with him. 

A cheering walk it was for Paul to go 
with Luke and Aristarchus to see those 
friends ; it was so long since he had paid a 
visit to any one ; but there went with him a 
soldier, fastened to him by a chain, to see 
that he did not escape. The way was among 
hills covered with fig-trees, orange-trees, and 
vineyards. Paul returned to the ship and 
set sail again. 

After going a long while by the shore of 
Asia, the ship met another that was going to 
Rome. The centurion made all on board 
get into the other ship. 

Danger Ahead. 

And now the ship sailed very slowly for 
many days, for the wind was against it. The 
ship sailed south of the great island of Crete, 
and took shelter in a large harbor there,, 
where it was sheltered from the high wind. 
This harbor was called The Fair Havens. 

The summer was now ended, and it had 
become rather dangerous to sail. The chief 
men on board consulted together about the 
voyage. Shall we stay here, or go on ? 

This is a good haven where we are, said 
one ; shall we pass the winter here ? 

Oh no, said another ; there is a much bet- 
ter haven a little farther on. 



PAUL AT CjESAREA AND ROME. 



537 



Let us start and try to reach it, said another. 
Then Paul, though a prisoner, gave his 
advice. He said, Sirs, I perceive that in this 
voyage there will be danger to the goods in 
the ship, and to the ship itself, and to our 
lives. 

But the centurion would not follow his ad- 
vice, for he thought that the captain and the 
owner of the ship knew better than Paul. 
Most of the sailors and soldiers on board 
wished to go on. Surely we can go forty 
miles more to the good port, said they. 

Ah, they knew not that Paul was a pro- 
phet, and that he would not have given his 
advice except by the will of God. 

A Storm Comes On. 

Just at this time the wind blew very softly. 
The crew set sail, aud they went along so 
pleasantly that they must have been glad that 
they did not follow Paul's advice. In a few 
hours they hoped to reach the well-sheltered 
haven at the farther end of the island of 
Crete. 

The soft south wind was soon changed for 
a very high and terrible northeast wind. 
And now the ship was tossed up and down 
like a mad thing. 

In all haste the sailors got her under the 
shelter of a little island named Clauda, and 
then tried to get up the boat which floated 
after them tied by a rope. It was hard work 
to get this boat on board. When they had 
got it up, they wound a rope round the ship 
to keep it together, for they were afraid the 
boards would split and the ship go to pieces. 
What straining of arms, what pulling, what 
dragging, were seen that day on deck, as the 
wretched crew bound the ropes around their 
battered vessel ! 

The tossing of the waves continued till 
the sailors thought they must make the ship 
lighter by casting away all heavy things ; so 



beds and boards, chains and poles, were 
thrown into the sea. But the ship seemed 
nothing the better for it all, as the wind was 
as furious as ever. 

And now the men on board began to give 
up all hope of being saved. But Paul knew 
that he himself could not be lost, because 
God had declared to him long ago that he 
should see Rome. But this was not enough 
for Paul ; his loving heart desired that all in 
the ship might be saved, and he made con- 
tinual prayer to God for every one. 

And God answered him by sending an 
angel in the night to comfort him. 

For some time past the sun had never 
been seen in the sky through the dark clouds 
overhead, nor had the moon or stars ap- 
peared. No one could sit down to take a. 
meal ; all were too wretched and too ill. 
Even Paul did not eat, for his heart was full 
of care for the rest. 

"What the Angel Said. 

One day he stood up on deck in the midst 
of the trembling troop of sailors and soldiers, 
and spoke. Amid the howling of the winds 
and roaring of waves he spoke, and all now 
listened to every word : Sirs, you should 
have listened to me, and not have left that 
haven in Crete. But now be of good cheer ; 
there shall be no loss of any man's life 
among you, but only of the ship ; for there 
stood by me this night the angel of God, 
whose I am and whom I serve, and said, 
Fear not, Paul ; thou must be brought be- 
fore Caesar : and lo, God hath given thee all 
those who sail with thee. So, sirs, be of 
good cheer, for I believe God that it shall be 
as it was told me, only we must be ship- 
wrecked upon an island. 

Paul knew not the name of that island. 
All the ship's company now saw that Paul 
was a prophet. We may be sure that he 



538 



PAUL AT CiESAREA AND ROME. 



told them of Jesus, who died for them and 
rose again ; for Paul never forgot that he was 
God's servant, as he said, Whose I am and 
whom I serve. 

Day after day the ship continued to be 
tossed about by the waves. Fourteen days 
had now passed away since the ship had left 
the Fair Havens in Crete. All this time it 
had been rolling upon the stormy sea, the 
crew not knowing when it would reach land. 

The sailors often let down the plummet to 
measure the depth of the ocean. This plum- 
met was a cord, with a stone or some weight 
at the end. The sailors knew that if land 
was near, the sea would be less deep. 

One night when the plummet was let down, 
the sailors found that the sea was not very 
deep. When let down again, they found the 
sea was still less deep. 

They now hoped that land was near. 
They were glad, yet they were frightened, 
for there are often rocks near the shore. 
They dreaded lest the ship should be dashed 
against rocks and broken to pieces. So they 
thought it best to make it stop its course. 
They let down four anchors to hook it fast 
to the bottom of the sea; for one anchor 
would not have been strong enough in such 
a rough sea. 

The Ropes are Cut„ 

After this was done the people in the ship 
longed very earnestly for the sun to rise. 
The sailors did very wrong this night. They 
made a plan of escaping in the little boat. 
Yet they knew that the other people in the 
ship could not do without them, as none but 
sailors can manage a ship. 

Though it was dark, Paul knew what those 
selfish sailors were going to do, and he told 
the centurion. He said to him and to the 
soldiers, Except those sailors stay in the 
ship, you [soldiers] cannot be saved. 



Then the soldiers cut the ropes that fast- 
ened the boat to the ship, and soon the boat 
was tossed to a distance. Now the sailors 
could not get in it. The darkness was not 
yet gone. All on board were watching for 
the light with anxious hearts, and the light 
was beginning to come. 

Then Paul spoke to them all. He said 
they had now been fourteen days without 
eating a meal, and that they needed food. 
No doubt every one had taken a morsel now 
and then, but not a meal. 

Paul Cheers Those on Board. 

Then Paul begged them to eat. For, said 
he, there shall not a hair fall from the head 
of any of you. It was his God who told 
him this. 

Then Paul took some bread, and gave 
thanks to God in the presence of all on 
board. The heathen men heard Paul give 
thanks to the God of heaven, the father of 
the Lord Jesus Christ. After grace Paul 
broke the bread, and began to eat. Then 
all on board felt cheerful and happy, and 
they also ate bread. 

There was a great number to eat bread — 
two hundred and seventy-six — and many 
loaves must have been eaten in that night- 
breakfast. 

Afterwards they were strong enough to 
throw some more things into the sea, especi- 
ally a quantity of wheat. They were in 
hopes of keeping the ship from sinking, but 
Paul had told them some time ago that it 
must be lost. Oh, how they longed to know 
where they were ! 

But it was now November, near wintei 
and the sun did not rise till half-past six 
At last the day dawned. The ship's com 
pany looked up and saw land at a short 
distance. 

The shore was rocky and dangerous. Ib 



PAUL AT CjESAREA AND ROME. 



539 



the midst of it was an opening, called a creek. 
At the entrance to the creek — a heap of mud 
and clay was concealed. The sailors tried to 
drive the ship into this creek. First they lifted 
■up the anchors, to set the ship free, and then 
they unfurled the chief sail to get forward. 

They did not know there was a mass of 
•day and mud under the water, till the ship 
stuck fast in it, and so they could get no far- 
ther. Very soon the violence of the waves 
broke the hinder part of the ship, and quite 
destroyed it. 

All Are Saved. 

The soldiers then made a very wicked pro- 
posal. They said to the centurion, Is there 
not a risk of the prisoners escaping into the 
sea, and running away? Will not the judges 
of Rome be very angry? Had we not better 
kill the prisoners? For if we tell the judges 
at Rome that we killed them, they will not 
punish us, but they will if we say the prisoners 
got away. 

This plan was very selfish and cruel. Shall 
Paul be killed ? There were other prisoners 
besides Paul. They may have been wicked 
men, but still they ought not to be killed be- 
fore they were tried. 

The centurion did not agree to the soldiers' 
plan, for he loved Paul and wished to save 
him. Well he might, for had not Paul saved 
all their lives ? For it was he who hindered 
the sailors from getting off in the boat, as 
tTiey meant slyly to do. 

No, answered the centurion to the ungrate- 
ful soldiers ; none of the prisoners shall be 
killed. Let them swim to land if they can. 

So they did swim to land. I believe Paul 
could swim, for he had once — a long while 
«go — been a night and a day in the deep. 
Those who could not swim caught hold of 
boards and broken pieces of the ship, and 
.got safe to land. 



Not one of the two hundred and seventy- 
six was lost in the wreck. No, not a hair of 
their heads was hurt. They were wet and 
cold, but they had not a limb bruised or a 
bone broken. Only the ship was lost. 

Thus all that Paul said came true. Per- 
haps Julius, the kind centurion, may now 
have believed, but the deceitful sailors and 
the cruel soldiers had not believed. 

When all the shipwrecked men came to 
land they saw people on the shore. They 
found that the place was an island, called 
Melita. Its name now is Malta. 

The inhabitants were rather wild. They 
were neither Greeks nor Romans ; so they 
were called barbarians by those proud nations. 
They were ignorant of books, and they wore 
rough clothes, but they were kind-hearted. 
When they saw the poor, shivering, dripping 
strangers on the shore, they quickly lighted 
a large fire, and gave to all whatever they 
needed. It was now raining, and the poor 
creatures must have wanted dry clothes. 

A Deadly Viper. 

Paul, instead of warming himself by the 
fire, went about gathering sticks to keep it 
up. He did not think that a great apostle 
ought not to help, but let others gather 
sticks. No ; he was ready to do anything, 
he was so humble. He brought a bundle 
of sticks and laid it on the fire, when sud- 
denly out of the flame sprang a viper, and 
lo, it fastened on Paul's hand! 

That viper had been coiled around some 
sticks that Paul had gathered, and perhaps 
it was then asleep, or half frozen ; but the 
heat had revived it and made it spring out 
of the fire. There it was, with its fangs on 
the apostle's flesh, hanging down from his 
hand. 

The barbarians looked at it, and knew it 
to be a viper whose bite would kill. They 




540 



THE SHIPWRECK OF ST. PAUL ON HIS WAY TO ROME. 



PAUL AT C^ESAREA AND ROME. 



541 



said to each other, No doubt that man is a 
murderer who has escaped drowning in the 
sea, but justice will not allow him to live. 
They thought that their gods were angry 
with him, and were going to punish him. 

But Paul shook off the viper from his 
hand into the fire, and he felt no harm at all 
from the bite. 

The barbarians kept on looking at Paul, 
expecting to see him swell and fall down 
dead suddenly; but they looked a great 
while and saw no harm come to him. Then 
they changed their minds, and said that he 
was a god. 

We are sure that Paul would not 1 '" them 
worship him. You remember how L for- 
bade the men of Lystra to worship him and 
Barnabas ; and he had the same feelings 
still. He desired nothing but to bring the 
barbarians to worship the true God, the 
Father of the Lord Jesus Christ. 

A very rich man lived close by the place 
where Paul was shipwrecked. His name 
was Publius. We believe he was the 
governor of the island. Thisislandbelonged 
to the Romans, and had a governor from 
Rome. 

But though Publius was a Roman and a 
heathen, he was very kind to the apostle, and 
invited him and his friends to stay three days 
in his house. 

The Sick Are Healed. 

What a change it was for Paul, after being 
so long in prison, to come to a fine hou^e, 
and to be treated with honor ! Luke and 
Aristarchus, of course, came with him, and 
probably Julius, the kind centurion. It is 
certain that he praised Paul, and that he told 
Publius that he did not deserve to be a 
prisoner. 

It was a good thing for Publius that he 
invited Paul to his house, for the poor old 



j father of Publius lived there, and he now br- 
ill of a very bad fever. When Paul heard 
it he went into the old man's room and 
prayed, and laid his hands on him and healed 
him. 

The news of this miracle soon spread wide, 
and a number of sick people flocked around 
Paul to be healed ; and they were healed. 
When Paul left the house of Publius there 
were many doors open to him. Every one 
wanted to have such a wonderful man in his 
house. 

Paul stayed in the island three months. 
During all that time he preached and prayed, 
and he showed many poor barbarians the 
way of salvation. At the end of three 
months the spring was come and the sea was 
smooth. The centurion hired a ship to take 
his whole company to the shores of Rome. 

They Reach a Harbor. 

Paul now parted from his new friends in 
Malta. He found them very grateful. They 
loaded Paul and his friends, Luke and Aris- 
tarchus, with many presents. 

Paul and his friends were much in need of 
clothing, for they had lost all at sea. But 
everything they wanted, whether clothing or 
nice food, was supplied to them. 

There are many dried fruits, such as figs 
and raisins, in hot countries ; and there is 
abundance of oranges. Everything refresh- 
ing was put into the ship by the generous 
barbarians. We maybe sure that a blessing 
rested upon them for all this kindness to 
God's people. 

The ship sailed with a fair wind to the 
shores of Italy till it came to a fine harbor, 
called Pu-te-o-li, more than a hundred miles 
from Rome. 

This harbor was a grand place. Ships 
from all parts rode on its smooth waters. . 
The shore w^s beautiful, for its hills were 



542 



PAUL AT C^ESAREA AND ROME. 



planted with gardens. Here Paul landed, 
still chained to a soldier, accompanied by his 
friends. Great was his joy to find Christians 
ready to receive him. The kind Julius al- 
lowed him to spend seven days with his 
friends. 



had come from from Rome on purpose to 
welcome him. Seeing them pleased his 
heart so much that he thanked God and took 
courage. At last he arrived at Rome, with 
a troop of loving friends around him, as wel'i 
as the soldier to whom he was chained. 




ST. PAUL S ARRIVAL AT ROME IN CHAINS. 



The day came for the centurion to lead his 
prisoner to Rome. He took him along a 
well-paved road, very near the seacoast. 
Every twenty miles there was a kind of inn 
for the travellers to rest. 

On the road Paul met some friends who 



When Paul was arrived in Rome, where 
did he go ? As he was a prisoner, he ought 
to have been taken to the place where the 
soldiers lived. It was a great square with 
buildings on every side, and a great ditch 
outside. But he was not taken to that noisy, 



r-AUL AT C^SAREA AND ROME. 



543 



crowded place, like the other prisoners. 
Paul was allowed to live in a lodging of 
his own, though he was always to be chained 
to a soldier. 

Do you ask why he was allowed this great 
privilege of living in a lodging ? I suppose 
it was through the kindness of Julius, the 
centurion. 

Do you ask how it was that Paul could 
pay for a lodging ? I suppose it was through 
the kindness of his friends in Rome There 
were a great many in Rome who loved Paul 
much. When Paul had stayed three days 
in Rome, he sent a message to the chief 
Jews in the city. The message was — to ask 
them to come to see him in his lodging. 

The chief Jews were soon on the way to 
see Paul. They had often heard of him, but 
very few had ever seen him; and they must 
have longed to see such a wonderful man. 
They found him weak and worn, bowed 
down with age and sorrow, but full of love 
and kindness. The soldier was chained to 
his arm. 

Paul thought these Jews might have "heard 
from other Jews that he had done something 
wicked. Paul assured them that he had done 
nothing at all to deserve being in chains. All 
he had done to offend the Jews was to preach 
about the resurrection. 

The Jews told Paul that they should like 
to know what he preached about. Then 
Paul fixed a day for them to come again to 
hear him. 

The Jews Have a Dispute. 

Early in the morning they came. Paul 
then began to explain to them out of the 
prophets all about Jesus. He showed them 
how Isaiah called him a lamb brought to the 
slaughter ; how David said his hands and 
feet should be pierced, and many other such 
things. 



All day long Paul spoke about Jesus. 
When the evening came the Jews talked 
together. One said : Paul speaks the truth, 
I believe that Jesus died and rose again. 
Another Jew said : But I do not believe 
what Paul says. 

In this way they disputed together. Be 
fore they went away, Paul told the unbeliev- 
ing Jews that the Gentiles would hear of the 
Saviour, and would believe in him. The 
Jews went home, talking all the way about 
what Paul had said. 

For two whole years Paul dwelt in his own 
lodging. Any one, who wished to be taught, 
mighc come to him. Though Paul could not 
preach in the synagogues, or in the streets, or 
on the hills, he could preach in his house. 
No one forbade him to preach, and many 
people came to him. This is the last thing 
said of him in the Bible. 

The Noble Martyr. 

Luke did not write any more of Paul's 
history. Still we learn from other books 
that Paul was at last beheaded at Rome. 
We know that he wished to die for Jesus v 
and he had his wish. We read nothing 
more in the Bible about any of the apostles, 
except John. The last book in the Bible 
gives an account of the wonderful things he 
saw in his old age. 

After Nero Caesar was dead, another 
wicked Caesar reigned, named Domitian. He 
sent John to a little rocky island near Greece. 
It was named Patmos, and there wicked men, 
who had committed great crimes, were often 
sent to work hard at digging up stones. 

The island is only a quarter the size of 
Malta. Any one could walk round it in a 
day. It is full of mountains. There are 
caves among the mountains. 

In this rugged island John was made to 
live. But on the Lord's day he heard a 



544 



PAUL AT CESAREA AND ROME. 



voice behind him as of a trumpet, and 
looking back he saw his Saviour, the Lord 
Jesus. He wore now a glorious body, quite 
different from that suffering body on which 
John once leaned his head. Now John was 
so filled with fear that he fell at his feet as 
dead. Then Jesus laid his hand upon him 
and said, I am he that liveth and was dead, 
and behold, I am alive for evermore. Then 
he told John to write seven letters to Chris- 
tians who lived in seven places in Asia. 

The first letter was to Ephesus, where 
Paul had preached, and where John had 
lived a long while. It was a short letter, 
praising the Christians for some things, and 
blaming them for not loving Jesus as much 
as they once did. 

After John had written the seven letters in 
the words of Jesus, he looked and saw a 
door opened in heaven, and he heard a voice 
saying, Come up hither, and I will show thee 
things which shall happen hereafter. 

The Rainbow Round the Throne, 

So John was in the Spirit, and saw a 
throne in heaven, and one shining on the 
throne; a rainbow round about the throne; 
and a Lamb, as it had been slain in the midst 
of the throne ; and many glorious saints and 
angels round the throne, singing the praises 
of the Father and the Son. 

They praised the Father — because he 
created all things ; and they praised the 
Lamb — because he had redeemed his people 
by his blood. 

John saw many terrible sights. He saw 



hail, and fire, and blood, and smoke, and 
brimstone, and plagues, and devils, and 
earthquakes. 

At last he saw Jesus come like a great 
warrior, on a white horse ; followed by 
armies on white horses, clothed in linen white 
and clean. 

He saw the old serpent shut up in a pit, 
so deep that it had no bottom, for a thousand 
years. 

He saw the righteous dead reign with 
Christ for a thousand years. 

The Beautiful City. 

He saw Satan let loose for a little while, 
and in the end he saw him cast into the lake 
of fire and brimstone, to be tormented for 
ever and ever. 

He saw the great white throne, and all 
men stand before God to be judged. He 
saw the dead rise from their graves, and he 
saw some cast into the lake of fire. 

He saw a city come down from heaven to 
the earth, shining like precious stones. He 
heard that all whose names were written in 
the Lamb's book of life shall live in this 
city. 

An angel showed him all thesr things, and 
told him about them. 

But Jesus spoke to him also and said, All 
liars shall have their part in the lake which 
burnetii with fire and brimstone. 

Jesus ended by saying, Surely I come 
quickly. 

And John answered, Even so, come, Lord 
Jesus. 



BOOK IV, 



iNew lesbairjerjb ob 



By ANNE FLETCHER. 



ory it) x erse 



Y, 



The Archangel's First Visit. 

*WAS in the days of Herod — 

First king of that proud name — 

Who reigned over Judea, 
The land of Scripture fame. 

A certain Zacharias, 

Of the large, priestly force, 
The temple of Jerusalem 

Was serving in his course. 

His wife, Elizabeth, belonged 

To Aaron's favored line ; 
And they were righteous before God, 

And kept the law Divine. 

But this couple had no children, 

And they were very old ; 
And lived alone, nor ever hoped 

A son they should behold. 

And it came to pass one morning — 
As Scripture doth record — ■ 

That Zacharias burned incense 
On the altar of the Lord ; 

And outside the people waited, 
And stood in silent prayer ; — 

For in this way they worshiped 
In that holy temple fair. 

And, in that solemn season, 

To Zacharias' sight — 
Standing beside the altar — 

Appeared an angel bright. 
35 



And the good priest was troubled, 
When he saw the spirit form, 

And fear fell on him, and he shook 
Like willow in a storm. 

But the angel said to him : ' ' Fear not, 
Thy prayer is heard in heaven, 

And to thy wife, Elizabeth, 
A son shall now be given. 

"And thou shalt call the baby John, 
And thou shalt have great joy ; 

And many shall rejoice with thee 
Over this precious boy. 

"And he shall, in the holy sight 
Of God, be great and high ; 

And wine, or ardent spirit, 

His lips shall ne'er come nigh. 

' ' The Holy Ghost shall early 
Spread through his heart abroad, 

And many of your ancient race 
Shall he turn to their God. 

"And in the power and spirit 

Of Elias, he shall go 
Before Him who is coming 

To save the world from woe."" 

Then Zacharias, in surprise 

And overwhelming bliss, 
Demanded of the angel : 

' ' Whereby shall I know this ? ' ' 

545 



546 



NEW TESTAMENT STORY IN VERSE. 



And the angel, answering, said : 

" I am that Gabriel, 
Who stand in God's high presence, 

And am sent glad news to tell. 

"And, now, because thou doubtedst, 

Behold thou shalt be dumb, 
And shalt not speak, until the child 

I have foretold has come." 

Meanwhile the people waited till 
The priest should come outside, 

And marvelled at his long delay — 
What could to him betide ? 

And, when to them he did appear, 
And could not speak a word, 

They knew that he had seen, within, 
A vision from the Lord. 

And so he served the temple 

Until the day had come 
When, his ministration over, 

He departed to his home. 

The Archangel's Second Visit. 

IX months, and, sent again from God, 

The angel Gabriel came 
To a city of fair Galilee, 

And Nazareth by name, 

To a virgin, spouse to Joseph 

Of David's royal race ; 
And the virgin's name was Mary, 

Whose life was truth and grace. 

The angel entered softly, 

Where Mary sat alone, 
Saying: " Hail ! the Lord is with thee, 

Thou highly favored one." 

But, when she saw the stranger, 

Mary was troubled sore ; 
For such a salutation 

She ne'er had heard before. 

But : " Fear not," said the angel, 
" For, Mary, thou hast found 



Favor with God, whose goodness 
And mercy doth abound. 

"And thou art greatly honored, 

For God hath chosen thee 
To nurse the high, anointed One 

Whose name shall Jesus be. 

" He shall be great, and shall be called 

The high Jehovah's Son 
And the Lord God shall give to Him 

His father David's throne. 

"And he shall reign o'er Jacob's house 

For ever, evermore ; 
His Kingdom still shall nourish 

When earthly reigns are o'er. 

"Behold," he said, "Elizabeth, 
Thy cousin, good and kind, 

I've also promised her a son, 

And the promise true she'll find. 

" For God is the omnipotent, 

All power is in His hand, 
And nothing is impossible 

To His Divine command." 

Then Mary meekly said : ' ' Behold 
The handmaid of the Lord ; 

And let the honor be to me 
According to thy word." 

The angel then departed — 

Ascending up above — 
And left the gentle virgin bowed 

In humble trust and love. 



Mary's Visit to Elizabeth. 

( OW Mary felt a longing 

To see her cousin dear, 

, And with Elizabeth to spend 

A season of good cheer. 

And so in haste, and early, 
She started forth one day, 

And journeyed to a city 
In Judea's hills away. 




THE ANNUNCIATION. 



547 



548 



NEW TESTAMENT STORY IN VERSE. 



For there dwelt Zacharias, 

And Elizabeth so pure, 
And, entering in, the virgin found 

A welcome, warm and sure. 

For the Holy Ghost gave token 

To Elizabeth's glad heart, 
That her visitor, in God's wise plan, 

Should have a happy part. 

Then out she spake, exultant, 

" O, why to me accord 
The honor of a visit 

From the mother of my Lord ? 

"And blessed is she for evermore, 

Who humbly hath believed, 
For every word shall come to pass 

AVhich she from God received." 

And Mary said : " O, how my soul 

Jehovah magnifies ! 
And how my spirit joys in God, 

My Saviour, 'bove the skies ! 

' ' For He hath had regard unto 

His handmaid's low estate, 
And henceforth all shall call me blest — 

The humble and the great. 

" For He, the high and mighty One 
Hath done to me great things, 

And holy is His honored name ; 
His praise my spirit sings. 

' ' His mercy they that fear His name 

Enjoy from day to day ; 
From age to age it is the same, 

And shall be so alway. 

4 'And He hath shown abroad the strength 

Of His almighty arm ; 
For He hath chased the proud, who sought 

To do the humble harm. 

" He hath put down the mighty 
From their haughty seats on high ; 

And lifted up the lowly to 
The region of the sky. 



" His hand hath filled the hungry poor 

With daintiest of food, 
And the rich he hath sent empty 

Away from hope of good. 

' ' He hath come to the assistance 

Of His servant Israel's race ; 
In remembrance of His mercy,, 

His promise and His grace,, 

"As He spake, in the beginning,. 

To Abraham, our head, 
And to Jewish tribes for ever — 

Naught hath failed of all He said.'" 

After this the virgin Mary 

With Elizabeth, so true, 
Made a pleasant three months' visit, 

Then to her home withdrew. 

Now that great thing did come to pass, 

Which Gabriel had foretold, 
In the sacred temple service, 

To Zacharias old. 

And soon Elizabeth received 

The promised baby boy ; 
And gazing on the heavenly gift, 

Her heart was filled with joy. 

And all her friends and cousins,. 

To whom the tidings went, 
Came with their gratulations,. 

Upon the glad event. 

Then on the day of naming,. 

The parents both agreed 
That John the infant should be called, 

As Gabriel had decreed. 

And the speech of Zacharias 

Immediately returned ; 
He praised and glorified the Lord, 

His heart with fervor burned. 

And fear came on the neighbors all, 
As these things were noised abroad ; 

And they said : ' ' What kind of child is this. 
Who comes, foretold of God ? ' ' 



NEW TESTAMENT STORY IN VERSE. 



549 



But the hand of God rich blessings 
On the babe, each day, bestowed ; 

And the heart of Zacharias 

With the Holy Ghost o'erflowed. 

And he burst forth in thankfulness, 
And praised, and prophesied 

Of all the wondrous goodness 
That should to men betide. 

For the light of inspiration 
Had shown to him, indeed, 

That his son was the Elias, 

Who should the Lord precede. 



a 



The Holy Child. 

OME was the world's proud mistress, 
And would tax her subjects all : 

Thus every man, to his own town, 
Received Imperial call. 



And Joseph, wed to Mary, 
Must go to Judah's land, 

And, with the sons of David, 
Must take his lineal stand. 

Then, from Nazareth, he journeyed, 
With his fair and gentle spouse 

To Bethlehem of Judea, 

The place of David's house. 

But when — their journey ended — 
They sought repose to win, 

Their lodging was a stable, 
So crowded was the inn. 

And to that stable, lowly, 
In humble, human guise, 

There came a babe most holy, 
Descended from the skies. 

'Tis written that the angel 

Had to the virgin come, 
And told her that this Holy Child 

With her should make his home. 



And now a rosy light from heaven 

On Bethlehem's city shone ; 
And this was the first Christmas 

The world had ever known. 

For Jesus was the promised Christ, 

So long ago foretold — 
The King that all the Jewish race 

Were longing to behold. 

The Shepherds. 

»HE men, who watched the sheep that night, 

Were seated on the ground, 
When a glorious light from heaven 

Shone brightly all around. 

And, lo ! an angel of the Lord 

Appeared before their eyes, 
And they were filled with sore affright, 

With wonder and surprise. 

The angel said to them : " Fear not, 

For I have come to tell 
News of the joyfullest event 

The world has e'er befell. 

" For, this day, unto you is born, 

In David's city fair, 
A Saviour, who is Christ, the Lord, 

And David's lineal heir. 

"And this shall be a sign to you 

That true is what I've said : 
You'll find the babe in swaddling clothes, 

And in a manger laid. ' ' 

Then suddenly a crowd appeared 

Of spirits, bright and fair, 
And their glad voices, praising God, 

Resounded through the air. 

" Glory to God," they sweetly chant, 

Who reigns in highest heaven, 
And peace on earth for evermore, 

And love to men be given. 



550 



NEW TESTAMENT STORY IN VERSE. 



Thus singing, shining, up they went 

Away to heaven again ; 
And night and silence were restored 

To ancient Bethlehem's plain. 

" Come," said the shepherds, " let us go 

Into the city old, 
And see the strange, mysterious child, 

Of whom we have been told." 

And, leaving there their flocks, they went 

Into the town near by ; 
And found the babe, as they had heard, 

His gentle mother nigh. 

And, having seen him, they made known, 

To people all abroad, 
The things that had been told to them 

About the Son of God. 

The people listened to the news 

With very great surprise, 
The wondrous things the shepherds heard, 

And witnessed with their eyes. 

But these strange things within her heart 

The mother kept concealed, 
And pondered o'er them, nor her thoughts 

To any she revealed. 

The shepherds, thrilled with gladness, praised 

The God of heaven above, 
For all things they had heard and seen 

Of His unbounded love. 



Good Old Simeon. 

k OW, when a week had passed, the babe 

Received the sacred sign 
Which God to Abraham had given, 
As covenant divine. 

They gave him Jesus for his name, 

According to the word 
Of the archangel Gabriel, 

Who stands before the Lord. 



And, then, a few weeks later,. 

To Jerusalem they went, 
Before the great Jehovah 

The young child to present ; 

And to offer, on the altar, 

In thankful sacrifice, 
A pair of doves, or pigeons, 

Of small and humble price. 

At that time, in the temple gate, 

There was an aged saint, 
Who waited for the promised Christ 

Nor did his firm faith faint. 

A just and righteous man was he s 

And Simeon was his name, 
And the Holy Ghost, with power,. 

Upon his spirit came. 

And it was thus revealed to him 

That he should never die, 
Until his mortal eyes had seen 

The Lord's Christ, from on high,. 

And he came, by the spirit, 

The temple court within 
Just as his earthly parents 

Their infant child brought in. 

Then Simeon took the Holy Child 

Into his arms, and said : 
" Bless Thee, my God, for all the way 

Thou hast Thy servant led. 

"And now let me depart in peace, 

According to Thy word, 
Since my old eyes have haply seen 

My Saviour and my Lord ; 

" Whom Thou hast sent into the world, 

To lighten all mankind, 
And that Thy people, Israel, 

Their precious Prince may find." 

Then Joseph and the virgin 
Were filled with great surprise 

At the words that Simeon uttered — 
So grave, devout and wise. 



NEW TESTAMENT STORY IN VERSE. 



551 



And Simeon blessed both parents, 

And said to Mary then, 
" This child is set that Israel 

May fall and rise again ; 

"And for a sign, which wicked tongues 

Shall slander and indict, 
And that the thoughts of evil hearts 
May be exposed to sight. ' ' 

The Prophetess. 

*HEN, also, lived one Anna, 

A prophetess of God, 
Who, in His faith and service, 

Her way, through life, had trod. 

She was an aged widow, too, 

Daughter of Israel's race ; 
And, coming in that instant, 

She joined in thanks and praise ; 

And then throughout the city went, 

And told the glorious news 
From house to house, wherever dwelt 

The pious, hopeful Jews ; 

Told that the great Messiah, 

Long looked for, now had come, 

An infant in a virgin's arms, 
And in a lowly home. 

The Wise Men. 

k OW, when this wondrous babe was born 

Into his low estate, 
Another strange event occurred, 
Which Scripture doth relate. 

There dwelt, far off, in eastern land, 

Wise men devout and good, 
Who nature's grandest mysteries 

Revered and understood. 

One night as eagerly they scanned 

The splendors of the sky, 
They saw a new, strange star appear 

Among the worlds on high ; 



And said it came thus suddenly 

Important news to bring — 
The sign that Balaam had foretold — 

Of Israel's glorious King. 

And when they reached Jerusalem, 
" Where is your King? " they said, 

" For we have come to worship Him, 
And by his star were led." 

This question greatly troubled 
Proud Herod, on the throne ; 

For, in the land of Judah, 
He would be King alone. 

At once he called the priests and scribes, 

Demanding they should tell 
In what place had it been foretold 

That Christ should come to dwell. 

And readily they answered — 

Nor waited to take note — 
" In Bethlehem of Judea," 

For thus the prophet wrote : 

" Thou Bethlehem, in Judah's land, 
Art not 'mongst princes small ; 

For out of thee shall come a Prince 
And rule my people all." 

Then Herod for the wise men called, 

And, with foreboding fear, 
He bade them tell him just what time 

The star did first appear ; 

And said : ' ' Go search in Bethlehem, 
And when the babe you find, 

I, too, will come and worship Him, 
For thus I am inclined." 

The wise men were rejoiced to see 

The radiant star once more, 
And gladly followed, as it led 

The way to Joseph's door. 

They opened, then, their treasures, 
Gold, frankincense and myrrh — 

Fit offering to a Prince Divine, 
From reverent worshipper — 



552 



NEW TESTAMENT STORY IN VERSE. 



And joyfully bestowed their gifts 

Upon the Son of Man — 
And thus the custom, since observed, 

Of Christmas gifts began. 

The wise men to their lodging went, 
For rest and sleep, that night ; 

But God came to them in a dream, 
Before the morning light ; 

And said, " To Herod ye shall not return, 

Nor tell my Son's abode." 
And so returning to their home, 

They took a different road. 



® 



Away to Egypt. 

ND when they had departed thence, 
To Joseph came a dream, 

In which an angel of the Lord 
Appeared and spoke to him : 



•" Rise, take the babe and mother, 

And into Egypt flee. 
For Herod seeks to kill the child — 

Go, till I call for thee." 

Then Joseph rose, obedient, 
And while it still was night, 

With the young child and mother, 
To Egypt took his flight. 

Then cruel, wicked Herod, 

When the wise men told him naught, 
Or let him know what house contained 

The babe whose life he sought, 

Sent forth his brutal servants 

To kill each little boy, 
In and around old Bethlehem — ■ 

Each mother's hope and joy ; 

All — every tender nursling, 
From two years old and less ; 

Nor heeded Rachael's weeping, 
Her mourning and distress. 

But wicked, wicked Herod, 
Who would be king alone, 



Was soon thereafter called to die, 
And leave Judea's throne. 

And now the wrathful tyrant 
Has no more power to harm ; 

And his fierce and jealous hatred 
No more can cause alarm. 

To Joseph, down in Egypt, 

Now comes another dream, 
Wherein an angel of the Lord 

Appears again to him ; 

And says : " Now, back to Israel's land, 

With child and mother go ; 
For he, the murderer, is dead, 

Who was the infant's foe." 

Then Joseph rose and willingly 

Obeyed this new command, 
And, taking child and mother, 

Returned to Israel's land. 

But hearing Archelaiis 

Was King in Herod's room, 
He turned aside to Galilee, 

Which was his former home ; 

And dwelt in Nazareth city, 

Thus plainly may be seen 
The truth of Scripture words : " He shall 

Be called a Nazarene." 

And there the blessed Jesus 
Spent childhood's simple days, 

And, as he grew, waxed strong and wise 
By God's upholding grace. 

The Child in the Temple. 

,OW, every year, these parents 

Jerusalem did seek ; 
To keep the feast of passover, 
And spend the holy week. 

And when the child was twelve years old, 

They did as heretofore ; 
And went up to Jerusalem, 

The road oft traveled o'er. 



NEW TESTAMENT STORY IN VERSE. 



553 



They kept the feast as usual, 
And, then, with cheerful mind, 

Returned the way that they had come — 
But Jesus stayed behind. 

The parents traveled all day long, 

Believing that their Son, 
Somewhere, among the company, 

Was coming safely on. 

But when, at evening, they encamped, 
And sought for Him around, 

To their surprise and sore distress, 
He was not to be found. 

Still seeking Him they turned their face, 

And traveled back again, 
The old road to Jerusalem ; 

But seeking was in vain. 

For three days long they went about, 

Within the city lines, 
Then, in the temple, found the lad, 

Among the great divines. 

He sat and heard the doctors talk, 
And asked them questions wise ; 

And all who listened were amazed 
At his profound replies. 

And His parents were astonished 
When they beheld Him thus, 

And Mary said : " O why, my son, 
Hast thou so dealt with us ? 

" Thy father, Joseph, and myself 
Have three days sought for thee, 

And sorrowed greatly, fearing we 
Thy face no more would see. ' ' 

Then Jesus, gravely, said to them : 
" Wherefore my absence mourn ? 

My Father's work I have to do, 
Till I to Him return." 

And Mary, in her inmost heart, 

Did secretely confine 
The things He did, the words he spoke, 

This wondrous Child Divine. 



And Jesus rich in wisdom grew, 

As passed the years of youth, 
And gained the favor of all men, 

By virtue and by truth. 

John the Baptist. 

,OW, in the fifteenth year, when reigned 

Tiberias Caesar grand, 
, And Pontius Pilate, under him, 

Ruled over Judah's land, 

And three of Herod's sons controlled 

The regions North and East, 
And Annas and Caiaphas were 

Appointed, each, high priest, 

The word of God came unto John — 

Old Zacharias' son — 
Who, in Judea's wilderness, 

Had dwelt and prayed alone. 

His raiment was of camel's hair, 

There in his strange retreat, 
While locusts and wild-honey 

Comprised his only meat. 

He preached where flowed the Jordan 

Down through Judea's land ; 
Saying : " Repent ye, for the kingdom 

Of heaven is at hand." 

Now, the people all expecting 

Their Messiah at that time, 
Mused in their hearts if John were not 

That prophet most sublime. 

So the Jews sent priests and Levites, 

Down from Jerusalem, 
To see this new, strange preacher, 

And closely question him. 

And, ' ' Who art thou ? ' ' they asked of him, 

And humbly he confessed 
" I'm not the Christ, looked for by you, 

Nor with such honor dressed. ' ' 



554 



NEW TESTAMENT STORY IN VERSE. 



" What then ? Art thou Elias ? " 
He said: " Not that I know. " 

"Art thou a risen prophet? " 
He firmly answered, " No." 

Then said they : " Tell us who thou art, 

That we may answer give 
To them that sent us thither 

Some knowledge to receive." 

He said : "I am the voice of one 
Who through the land doth cry, 

' Make straight, as said Esaias, 
The way of the Most High.' " 

The messengers were Pharisees, 
Who said: " Why then baptize, 

If thou be not the promised Christ, 
Or he that should arise ? ' ' 

John answered : "I, indeed, baptize 
With water from the stream ; 

But there is one among you now 
Of whom you do not dream. 

" 'Tis He who cometh after me, 
The latchet of whose shoes, 

Because He is so mighty, 
I'm not worthy to unloose. 

"And He shall, with the Holy Ghost, 

Baptize you and inspire, 
And fill your souls with power divine, 

And with celestial fire. 

" Whose fan is in His hand, and He 
Will throughly purge His floor ; 

And gather up His wheat, but then, 
With fire the chaff devour. ' ' 

And many other things said he, 

Exhorting all who heard ; 
And preaching unto them, with zeal, 

The Gospel's precious Word. 

Emmanuel. 

/^NND in those days it came to pass 
l—f That Jesus — Holy One — 
i From Nazareth came to Jordan, 
To be baptized of John. 



For He had reached just thirty years, 

The age the law declared 
Those called into the priesthood, 

For service were prepared. 

But John forbade Him, saying,. 

" 'Tis I have need to be 
A subject of Thy baptism, 

And comest Thou to me ? ' ' 

And Jesus, answering, said, to him,, 

" Suffer it now, for thus 
To keep the law of righteousness, 

It well becometh us." 

Then, meekly, and with solemn awe, 

Did John the Lord baptize, 
And when the heavens were parted wide, 

He saw, with great surprise, 

As Jesus left the water, and 

With humble reverence prayed — 

The Holy Ghost descending, like 
A dove, upon His head. 

And a voice, in tones majestic, 

Came from the heavens, so bright, 

Exclaiming, " This is my beloved Son,. 
In whom I take delight." 

The Temptation. 

»HEN Jesus, with the Spirit filled, 

And soul exalted high, 
Was led from Jordan's bank into 

The wilderness near by, 

To be tempted of the devil — 

Who in evil most delights. 
There He, with wild beasts, made his home 

For forty days and nights. 

After this the Lord was hungry, 
When the devil came, and said, 

" If thou'rt the Son of God, command 
These stones to be made bread. ' ' 

But He answered, " It is written, 
Man doth not live by bread alone, 

But by each word, proceeding 
From God, upon the throne. ' ' 




555 



556 



NEW TESTAMENT STORY IN VERSE. 



The devil then conducts Him through 

The holy city, fair, 
And sets Him on the temple roof, 

High in the ambient air ; 

And says to Him, " If so Thou be 

The Son of God, indeed, 
Cast thyself down from hence, and for 

Thy safety take no heed ; 

" Since it is written, ' Unto God 

In danger thou shalt flee, 
For to His angel band He gives 

A charge concerning thee.' " 

Then Jesus unto him replied, 

"Again the written word 
Rebukes presumption and declares, 

Thou shalt not tempt the Lord." 

Again the devil takes Him up 

Into a mountain — high, 
And shows Him all the kingdoms of 

The world, both far and nigh. 

And saith unto Him, ' 'All these things 

Will I give unto thee 
If Thou wilt own my princely power, 

Fall down and worship me." 

Then Jesus called him by his name, 
" Satan," He said, " be gone, 

For it is written, ' Worship pay 
To Israel's God alone.' " 

Then, thus repulsed, the devil fled, 

Pursued his wicked way, 
And angels came and ministered 

Unto their Lord that day. 

The Meeting with John. 

■ HE next day Jesus, calm and pure, 

Was walking all alone, 
Down, near the banks of Jordan, 

When He was seen by John ; 

Who said, while pointing unto Him, 
" Behold the Lamb of God, 

Who takes the world's dark sin away, 
And bears the awful load. ' ' 



Again did Jesus walk, when John 

With two disciples stood, 
Who, looking on Him, said to them, 

" Behold the Lamb of God ! " 

And the disciples, at this word, 

Followed where Jesus went ; 
Who, turning, gently asked of them, 

Their purpose and intent. 

"Master," they said, "Where dwellest 
thou ? ' ' 

He answered, ' ' Come and see. ' ' 
They went, and stayed with Him that day, 

In holy converse free. 

Now, one of these men was Andrew, 
Who, filled with thoughts profound, 

And, meeting his brother, Simon, 
Said, " We the Christ have found." 

And brought him straight to Jesus, who 

Said to him, as he came, 
"Thou'rt Simon, son of Jonah, now, 

' ' Cephas shall be thy name. ' ' 

The Meeting with Nathanael. 

>HE following day would Jesus 

Return to Galilee ; 
And, finding Philip, saith to him, 

" Come thou and follow me." 

Then Philip found Nathanael, 

And, unto him, he saith, 
" We've seen the Christ of prophecy 

Jesus of Nazareth." 

Nathanael answered shortly, 

' ' Thinkest thou can it be 
That good come out of Nazareth ? ' ' 

Saith Philip, ' ' Come and see. ' ' 

When Jesus saw Nathanael come, 

Him did He kindly greet ; 
" Behold an Israelite," He said, 

"In whom is no deceit." 



NEW TESTAMENT STORY IN VERSE. 



*57 



Nathanael asked, "Whence know'st thou 
rne ? " 

" Beneath the fig tree's shade, 
Before that Philip called to thee, 

I saw thee," Jesus said. 

Nathanael said to Him, " Rabbi " — 

With wonder overawed — 
" Thou art the King of Israel, 

Thou art the Son of God. ' ' 

' ' Because I told thee, ' ' Jesus said, 

" I saw thee 'neath the tree, 
Believest thou ? Yet shall thine eyes 

Much greater wonders see. 

' ' For thou shalt see bright angels, 

Through heaven's open span, 
Ascending and descending 

Upon the Son of man." 

The Marriage at Cana. 

TIE third day spent in Galilee 

There was a marriage feast ; 
In Cana was the wedding held, 

And Mary was a guest. 

And Jesus, to this marriage feast 

Received a formal call — 
The wondrous Gospel Teacher, 

With His disciples all. 

And when more wine was wanted, 

The mother of the Lord 
Requested Him to show His power, 

And wine to them afford. 

But Jesus answered, "Woman, 

My youthful days are o'er, 
And to direct my actions 

Should be your part no more. 

' ' To show to men, by miracles 
My power, the wondrous sum, 

'Tis mine to choose the proper time 
Which has not fully come. ' ' 



Then, Mary to the servants said, 
" Hark what He saith to you ; 

And, whatsoever it may be, 
That thou shalt surely do." 

And there were set six waterpots, 
That cleanly Jews might reach 

To wash their hands, and they contained 
Two or three firkins each. 

Jesus unto the servants said — ■ 

Who paid respect to Him — 
' ' These vessels all with water fill j " 

They filled them to the brim. 

Then He commanded, ' ' Draw out now, 

And bear a cup well filled 
Unto the ruler of the feast ; ' ' 

And they did as He willed. 

And the ruler, when he tasted 

The wine from water made, 
Not knowing how it was produced, 

Unto the bridegroom said : 

' ' Each man who spreads a feast, sets forth 

Good wine at first, of course, 
And, when the guests have drunk it all 

Produces what is worse. 

" But never at a marriage feast 
Has bridegroom done as thou 

Who gave poor wine at first and kept 
The good wine until now. ' ' 

Thus, by this first of miracles, 

Did Jesus show His power, 
And His disciples knew Him Christ, 

From that important hour. 

Driving Out the Money-Changers. 

^HEN the Jews' passover drew nigh, 

And to Jerusalem 
Went Jesus, and His followers 
The journey made with Him. 

But when they reached the temple court 

A market there they found ; 
Creatures on sale, for sacrifice, 

And merchants sitting round. 



.558 



NEW TESTAMENT STORY IN VERSE. 



Then Jesus made a scourge of cords, 
And drove them all outside, 

And, angered by their wickedness, 
The money scattered wide. 

And the disciples then recalled 
The Psalmist's ancient word, 

"I have been eaten up with zeal 
Unto thy house, my Lord. ' ' 

Then said the Jews, " We want to see 

What evidence you show 
That you possess authority 

Such things as these to do ? " 

•" Cast down this temple," Jesus said, 

Let its proud walls decay, 
And I will raise it up again, 

Ere three days pass away." 

They answered, " Forty years and six 
This temple took to build, 

And wilt thou rear it in three days ? 
Art thou so strangely skilled? " 

'But of his body thus he spoke, 

A temple strong to view, 
And the, disciples, when He rose, 

Recalled that word most true. 

Now, while in old Jerusalem, 

At the passover feast, 
Jesus performed great miracles, 

By which His fame increased. 

Yet He gave not His confidence 

To any, great or small, 
Because He read the human mind 

And knew the hearts of all. 

And needed not to be informed 
That man is weak and vain, 

Who will applaud and honor now, 
And persecute again. 

A Ruler of the Jews. 

'HERE was a man, a Pharisee, 

One of the chosen race, 
Who, in the council of the Jews, 
Maintained an honored place. 



The same to Jesus came by night, 
Saying, " Rabbi, well we know 

Thou art from God, for no mere man 
Such miracles can do." 

Jesus replied, "Thou dost believe, 

Yet such a faith as thine 
Is naught, unless thou undergo 

An inward change divine. 

" Except a man be born again, 

I truly say to thee, 
The holy kingdom of his God 

His eyes shall never see." 

Then Nicodemus said, surprised, 

" How can a man, when old 
Become a little babe again, 

Such wonders to behold ? ' ' 

And Jesus answered, ' ' Verily, 

The birth of which I speak 
Is by the Spirit's gracious power, . 

Which every one must seek. 

" That which is born a little babe 

Is but a fleshly frame, 
But inward birth to all imparts 

The Spirit's living flame. 

"And, as the way the wind doth blow 

Is not known by the sound, 
So shalt thou feel, but not discern, 

The inward change profound." 

Then Nicodemus asked again, 
" How can these things be so? " 

Christ answered, ' ' Dost thou rule thy race 
And yet these things not know ? 

" I verily declare to you 

The truths that are divine, 
And ye receive not in your heart 

These precious words of mine. 

"If I have told you earthly things 

And you do not believe, 
How shall you of these heavenly things, 

My truthful words receive ? 



NEW TESTAMENT STORY IN VERSE. 



559 



'And no man hath ascended up 

To heaven's throne, above, 
But the eternal Son of man, 
Who hath come down in love. 

"And as a serpent Moses raised, 

Upon an upright pole, 
That those who felt a poisonous bite 

Might look and be made whole, 

' ' So must the Son of man be raised — 
In hate, and wrath and strife — 

That whoso shall believe on Him 
May have eternal life. 

' ' For God so loved this sinful world 

He gave His only Son, 
That those who should believe on Him 

Might find their heaven begun. 

" For God sent not His Son below 

The wicked to condemn : 
But that, through Him, salvation might 

In mercy reach to them. 

" He that believes is saved from death, 
But he that doubts must die ; 

Because he has rejected, thus, 
The Son of God, most high. 

"And this is what condemns their lives, 
That light is shining clear, 

And men love darkness lest their deeds 
Of evil should appear. ' ' 

John the Baptist. 

/^NFTER these things did Jesus go 
i-^j Forth into Judah's land, 

/ Attended by his followers, 
A faithful, holy band. 

John in his holy zeal baptized 

The people all around, 
In Aenon, near to Salim, 
. Where water did abound. 

And John's disciples told him all — 
How Jesus, too, baptized, 



And crowds of people went to Him ; 
But John was not surprised. 

He answered, " Man can nothing take, 

Except to him 'tis given, 
And to baptize with water 

Was my command from Heaven. 

"And ye, yourselves, can witness true 

I said, I am not He — 
The Christ, the long expected one — 

He cometh after me. 

" Full happy is the bridegroom, but 
His friend,- which standeth near, 

Rejoiceth in his happiness, 
So I am filled with cheer. 

" He will go on, in power and might, 

His glory must increase ; 
While I, His humble forerunner, 

Must dwindle and decrease. 

" He that descendeth from above 

Is Lord and King of all ; 
While he that is mere earthly man 

Is tainted by the fall. 

" He that from heaven comes to earth — 
The mighty Prince and Lord — 

Tells men what He has seen and heard, 
And none receive His word. 

' ' Yet he that hath received His word 

Hath set his loyal seal, 
That God's eternal righteousness 

He doth to man reveal." 

But John's bold, fearless preaching 
Now, suddenly, must cease — 

How truly he had prophesied 
Unto himself decrease ! 



Wicked Herod. 

EROD, tetrarch of Galilee, 
John's teaching oft did seeic, 

Thought him a just and holy man, 
And gladly heard him speak. 



560 



NEW TESTAMENT STORY IN VERSl 



Yet Herod had a wicked heart, 
And crime had stained his name, 

For he lived with his brother's wife, 
And none had dared to blame. 

But John, with holy courage, had 

Condemned his sinful life, 
And said, "It is not right for thee 

To have thy brother's wife." 

Therefore, the woman hated him — 

Herodias was her name — 
And would have killed him if she could, 

With neither fear nor shame. 

But Herod she persuaded, 

To seize the preacher bold, 
And in a dungeon's gloomy cell 

His prisoner to hold. 

Now, when the news of this event 
To Jesus had been brought, 

While in the land of Judah, 

Where He baptized and taught, 

And He well knew that word unto 

The Pharisees had gone, 
How, in His mission here and there, 

He plainly favored John, 

He left Judea's flowery land, 

And turned His face again 
To Galilee, His early home, 

In Herod's proud domain. 

Yet neither horse nor chariot had 

This royal Son of God ; 
But traveled humbly and afoot 

The hot and dusty road. 

The Woman at the Well. 

IS way lay through Samaria, 
And, as the noon was high, 

He came to Jacob's ancient well, 
The town of Sychar nigh. 

And, wearied with His journey, 
He by the well sat down, 



While His disciples went to buy 
Some food within the town. 

Then, presently, a woman came — 

A daughter of the land, 
To draw some water from the well — 

Her pitcher in her hand. 

And Jesus, full of pitying grace, 
Beyond what we can think, 

Looked gently in the woman's eyes, 
And said, " Give me to drink? " 

And thus, this poor Samaritan, 
Who knew but sin and shame, 

Was led to seek the living draught, 
Found in Messiah's name. 

And she, that single pupil, heard,. 

By the old patriarch's well, 
The greatest, grandest lesson 

That e'er from Jesus fell. 

And she believed. O, woman fair, 
Though fallen thou hadst been, 

The Searcher of all hearts in thee 
The seed of faith had seen ; 

And traveled through Samaria, 

To meet you, and to tell 
The new and wondrous doctrine 

That you received so well. 

And now came the disciples back, 
Who wondered that He taught 

One humble woman there alone, 
Yet wherefore no man sought. 

But the woman left her pitcher, 

And to the city went, 
And told to every one she met 

The wonderful event : 

How she had seen a traveler, 

Sitting by Jacob's well, 
Who all her secret history 

Did accurately tell. 




3& 



-561 



562 



NEW TESTAMENT STORY IN VERSE. 



And, "Come and see him ! " she exclaimed, 

' ' For he the Christ must be ; 
Such wisdom, dignity and grace 

None e'er possessed as He." 

Meanwhile the Lord's disciples 

Before Him set some meat, 
And urging Him with gentle words, 

Said, " Master, come and eat." 

But, in that hour, no mortal food 

His craving want could fill, 
His heart and mind were wholly set 

To work His gracious will. 

' Twas now the harvest day of souls, 

In old Samaria's fields, 
And He would gather all the fruit 

That faithful labor yields. 

So He, in answer to the call 

That He partake of food, 
Taught the great lesson to all men 

Of always doing good. 

And, now, came the Samaritans 

And begged the Lord to stay 
And lodge within their city's walls, 

And teach them every day. 

And He who hearkens when we ask, 

Complied with their request ; 
And in their city He abode 

Two days, an honored guest. 

And many of those men believed 

He was the Christ — the Lord, 
When they beheld His holy life, 

And heard His gracious word. 



ft 



The Nobleman's Son. 

ND, now, upon His journey bent, 
He turned His eager face 

To tread the road to Galilee, 
Urged on by love and grace. 



And on before Him went His fame, 
' Mongst Jews both great and small, 

And teaching in their synagogues, 
Was glorified of all. 

And He was well received by them — 

The men of Galilee — 
Who, at the feast of passover, 

His miracles did see. 

There was a certain nobleman, 

Who in Capernaum dwelt ; 
Whose son was sick, and nigh to death, 

And great concern he felt. 

But hearing Jesus had returned 

To Galilee, was glad, 
And hastened to Him, to entreat 

That He would heal the lad. 

Then Jesus said, to try his faith, 

" Unless ye wonders see 
Ye will not yield your hearts to God, 

Nor yet believe on me." 

To this remark the nobleman 

Made no direct reply ; 
But said : ' ' Oh, Sir, come down with me 

Before my child shall die. ' ' 

Jesus responded : "Go thy way, 

Thy son doth surely live ; ' ' 
And the man went, nor did he doubt 

The word the Lord did give. 

And as he traveled to his home, 

His servants came to meet, 
And tell him that his son was well ; 

His joy was now complete. 

He asked them when the child improved, 

And they, in answer, said 
" The seventh hour of yesterday 

The burning fever fled. ' ' 

That very hour, the father knew 

Had Jesus said he lived ; 
And he, himself, and all his house, 

On Christ, the Lord, believed. 



NEW TESTAMENT STORY IN VERSE. 



563 



In the Synagogue. 

'HEN Jesus came to Nazareth, 

His childhood's quiet home ; 
And, as to teach on Sabbath days 
His custom had become, 

He, in the synagogue, stood up, 

To read the holy Book ; 
And the writing of Isaias, ' 

When handed Him, He took ; 

And opened it, and found the place 

Wherein the prophet spake 
Of Israel's Messiah, 

Who should their bondage break. 

He read the text, distinct and clear, 
Then closed the Book again, 

And took His seat, while on Him gazed 
The eyes of all the men. 

And He began to say to them : 
' ' This day, in all your ears, 

This holy Scripture is fulfilled, 
After so many years." 

And they, in awe and wonder, heard 
His words of grace and truth, 

And said : "Is not this Joseph's son, 
Whom we have known from youth ? ' ' 

But soon their kind and gentle mood 

Began to disappear, 
Because He told them homely truths 

They did not wish to hear. 

At last, the fickle people rose 

In wild and wicked wrath, 
Seized Him, and roughly led Him up 

The sloping, hillside path ; 

That, in their raging anger, they 
Might cast Him headlong down 

The precipice, one side the hill, 
On which was built their town. 

But He passed through their very midst, 
An unfelt, spirit shape ; 



And left them, standing wonder-struck 
At this most strange escape. 

And so He went from Nazareth ; 

His home was there no more ; 
But in Capernaum He dwelt, 

And showed His grace and power. 

The Draught of Fishes. 

NE day the Lord stood by the shore 

Of lake Gennesaret ; 
And watched the fishermen, as there 
They pulled the outspread net. 

And, as He stood, the people came, 
And pressed upon Him round, 

To hear Him preach the Gospel news, 
Which they so precious found. 

Then Jesus, seeing Simon's ship 

Was anchored close at hand, 
Stepped quick aboard, and gave command 

To push a space from land. 

And, sitting down, He taught the throng 

Who crowded on the shore, 
And heard, with joy, such heavenly truth 

As ne'er was preached before. 

The sermon ended, then He bade 

Simon launch out for fish ; 
And Simon answered that he would, 

If 'twere the Master's wish. 

But added : " We have toiled all night, 
Nor sleep nor rest have sought, 

But through the water dragged our nets, 
And yet no fish have caught." 

Still, while he spoke, he launched the ship 

Out on the waters wide, 
And let the net down in the sea, 

The vessel's rail beside. 

And lo ! at once, with fish 'twas filled, 

A multitude so great 
That the strong net came wide apart, 

So heavy was their weight. 



564 



NEW TESTAMENT STORY IN VERSE. 



The fisherman their partners called 

To bring another ship ; 
And soon both vessels were quite full, 

And sinking in the deep. 

Then Simon Peter, in amaze, 

At Jesus' knees fell down ; 
And said : " O Lord, depart from me, 

My sins to Thee are known." 

But Jesus gently said to him : 

" Thou need'st not be afraid ; 
From henceforth thou shalt sinners catch, 

By my Almighty aid." 

And when they brought their ships to land, 
They — Peter, James and John — 

Forsook their vessels and their friends 
And followed Christ alone. 



The Unclean Spirit. 

k EXT sabbath, in the synagogue, 
When He stood forth to teach, 
, The people wondered at His force, 
And mighty power to preach. 

And one was there within whose breast 

A devil foul had sway ; 
Who, held in bondage most unclean, 

Yet sought to praise and pray ; 

But, by the devil moved, cried out, 
And called the Lord by name ; 

Declaring that he knew Him well, 
And also whence He came. 

Then Jesus to the devil said : 

' ' Silence and come thou forth ; ' ' 

Who came forth, hurting not the man, 
But casting him to earth. 

And all the people were amazed 

At what they saw that day, 
And said, " With power doth He speak, 

And spirits vile obey." 




And the news spread round the country,, 
And was told from place to place, 

Of the wonder-working prophet, 
And this miracle of grace. 



Simon's Wife's Mother. 

HEN Jesus left the synagogue 

He did not go alone, 
But with Simon and with Andrew, 

Followed by James and John, 



And entered into Simon's house, 
Where they besought His aid, 

For the kind mother of Simon's wife 
Was in a fever laid. 

The raging fever quickly fled 

At His divine behest, 
And she arose and ministered 

To every waiting guest. 

Casting out Devils. 

k OW, when the sun was setting low,. 

They brought all the diseased ; 
He laid His hands on every one ; 
To heal them He was pleased. 

And many devils He cast out 
By His command and power ; 

And all the people quickly came 
Together at the door. 

The devils He forbad to speak, 
As they around Him trod — 

For one and all acknowledged Him 
The Christ— the Son of God. 

And so the word Esaias spoke, 
Foretelling Him, came true : 

" Himself bare our infirmities, 
And all our sickness knew." 

The next morn, rising early, 

Before the break of day, 
He went out to a desert place. 

To meditate and prav. 



NEW TESTAMENT STORY IN VERSE. 



565 



And Simon and his company 

Went after Him, and said : 
* ' All seek for Thee and are amazed, 

Supposing Thou hast fled. ' ' 

He said to them : " I go to preach 

In other cities too ; 
Tor therefore came I down from heaven, 

To teach the Gospel true." 

And he preached in their synagogues 

Throughout all Galilee ; 
"While, from before Him, as He went, 

He made the demons flee. 



ft 



Healing a Leper. 

ND now it came to pass, one day, 
When in a certain town, 

A leper, seeing Jesus, came, 
And on his face fell down, 



And worshipped, and beseeching Him, 
Said : ' ' Lord, if but Thou please, 

Thou hast the power to make me clean, 
From this most foul disease. ' ' 

At once the Lord put forth His hand, 

And, with a gracious touch, 
Said : " It doth please me — be thou clean ; ' 

Thus prayer availeth much. 

But Jesus charged him not to tell 

The miracle abroad ; 
But go straightway unto the priest, 

And offer gifts to God. 

Yet so much more His fame went forth, 

And multitudes came near, 
That He might heal their sicknesses, 

And they His words might hear. 

But He stayed in the desert drear 
While blazed abroad the news, 

Tearing they would proclaim Him King, 
And thus provoke the Jews. 



After some days He came again 

Into Capernaum ; 
And it was quickly noised abroad 

The Master was at home. 



The Man Sick of the Palsy. 

/^NND many people gathered, till 
j-=J The house could hold no more ; 
J Grave doctors and proud Pharisees 
Thronged in and round the door. 

And Jesus preached, and taught them all 
The precious, Gospel Word ; 

And healed the sick who recognized 
The power of the Lord. 

And now behold a kindly act : 

A bed is borne by four — ■ 
On which one sick of palsy lies — 

Near to the crowded door. 

And when they cannot enter in, 

They to the roof ascend ; 
And, breaking it, let down the bed 

On which is laid their friend. 

Thus to the sick man Jesus spake : 
" Thy sins are all forgiven." 

And then the scribes said in their hearts, 
' ' Who thus blasphemeth Heaven ? ' ' 

Immediately the Lord perceived 
Their thoughts, and answer gave : 

" Which is the easier, from sin 
Or from disease to save ? 

' ' But that ye now may learn the fact, 
And know it from this hour, 

That to forgive all sin on earth 
The Son of man hath power ; ' ' 

He said unto the sick man : " Rise, 

Take up thy bed and bear 
It on thy shoulders hence away, 

And to thy house repair." 



566 



NEW TESTAMENT STORY IN VERSE. 



Immediately the man arose, 
To perfect health restored ; 

And taking up his bed, went home, 
And glorified the Lord. 



The Calling of Matthew. 

k OW, after this, as Jesus passed 

Where customs were received, 
, He saw a man named Matthew sit 
And, knowing he believed, 

Said to him only : " Follow me," 

And Matthew, leaving all, 
Rose up and the disciples joined, 

At this most simple call.' 

Then Matthew — sometimes Levi called- 

Prepared a splendid feast, 
Inviting a great company, 

With Jesus, honored guest ! 

But Matthew was a publican, 
On whom the Jews did frown, 

And so were many of his friends, 
Who at the feast sat down. 

And thus the scribes and Pharisees 

To the disciples said : 
" With publicans and sinners vile 

Why doth your Lord eat bread ? ' ' 

Then Jesus said : " Not to the well, 

But sick, are doctors sent ; 
And I came, not to call the good, 

But sinners to repent." 

The Pool of Bethesda. 

OON after this, again the feast 

Of passover came round, 
And Jesus, at Jerusalem, 

All worshipful was found. 

For, to fulfill all righteousness 

He taught the people all, 
And joined the service in God's house 

At every stated call. 



Now, in Jerusalem, there is 

At the sheep-gate a pool, 
Bethesda called in Hebrew phrase, 

Five-porched, of water full. 

And in these porches lay a throng, 
Diseased and racked with pain ; 

Blind, halt and withered, hoping from 
The water help to gain. 

For, sometimes, down an angel went 

And tossed the quiet pool ; 
And who could, after, step in first, 

Was sure to be made whole. 

And one poor sufferer lay there, 

On that unhappy ground, 
Who eight and thirty tedious years. 

Infirmity had bound. 

When Jesus, passing, saw him lie, 

He knew his wretched case ; 
And He who shares His peoples' woes r 

Looked down with pitying grace ; 

And kindly asked the man : " Wilt thou 

Be healed of thy disease ? ' ' 
Well knowing that no earthly boon 

Could more the cripple please ; 

Who answered, in dejected tone, 
" Sir, I have no kind friend — 

Whene'er the water is stirred up — 
His kindly help to lend. 

' ' But while with slow and painful steps 7 , 

I try to move along, 
Another suff'rer gets down first, 

Whose limbs are good and strong ; ' ' 

Then Jesus said : "Rise, lift thy bed, 

And walk with it away." 
Immediately the man obeyed ; 

And 'twas the Sabbath day. 

The Jews who met him, therefore, said ;. 

" Thou'rt doing very wrong, 
Upon this holy, Sabbath day, 

To bear thy bed along." 



NEW TESTAMENT STORY IN VERSE. 



567 



He answered them : ' ' The man who did 

The wondrous work on me, 
Of healing by His own command 

My long infirmity — 

" He said : ' Take up thy bed and walk,' 

And, instantly, there came 
A healthful glow through all my limbs, 

With power to do the same." 

Then asked they him : " What man is he, 

Who thus irreverent spake, 
Commanding thee thus wickedly 

The Sabbath law to break ? ' ' 

But the healed man knew not the friend 

Who did him so much good ; 
For Jesus bore Himself away 

To escape the multitude. 

But afterward, as Jesus taught 

Within the temple gate, 
He found this man and said to him, 

" Behold thy healthy state ; 

" Now sin no more, lest worse should come 

Upon the guilty soul." 
Then went the man and told the Jews 

'Twas Jesus made him whole. 

Therefore the Jews did persecute 

The Lord and seek to slay, 
Because He did these wondrous things 

Upon the Sabbath day. 

But Jesus preached to them the truth, 

In language strong and clear ; 
And happy were they who believed, 

And lent a willing ear. 



The Man with a Withered Hand. 



B 



GAIN, as in the synagogue, 
The Lord on Sabbath taught, 

A man who had a withered hand 
His kind attention sought. 



And scribes and Pharisees around 
Watched if the Lord would use 



His power to heal upon this day, 
That they might Him accuse. 

But He, who knew their evil thoughts, 

Unto the sufferer said : 
"Arise, and stand forth in the midst ; " 

And the poor man obeyed. 

Then He, to those who watched Him, said 

" I one thing ask of you ; 
Is it on Sabbath days correct 

Evil or good to do? " 

But they replied not, then He said : 

" What man among you all 
Shall have one sheep which on this day 

Into a pit shall fall ; 

"And he will not lay hold on it, 

And quickly lift it out ? 
That man is better than a sheep 

You surely cannot doubt. 

' ' Wherefore ' tis lawful thus to do 

Good on the Sabbath days ; ' ' 
And He looked on them with surprise, 

Grieved by their wicked ways. 

Then to the man who meekly stood, 
Waiting the Lord's command, 

In centre of the synagogue, 

He said : " Stretch forth thine hand." 

And though the hand hung helpless down, 
The heart with faith was strong ; 

And instantly ran vital force 
The arm's whole length along. 

Then went the haughty Pharisees 

And the Herodians rude, 
And held a council to destroy 

Him who did only good, 

But Jesus, knowing it, withdrew, 

Still followed by the crowd ; 
He healed them all, but charged t'nat difc> v 

Speak not His name aloud. 



568 



NEW TESTAMENT STORY IN VERSE. 



ft. 



The Twelve are Chosen. 

ND then up to a mountain's side, 

One day, the path He trod, 
And there alone he bowed Himself 
All night in prayer to God ; 



And in the morning called all those 
Who Him their Master claimed, 

And, from amongst them, chose out twelve, 
Whom He apostles named. 

And He ordained this favored few, 

With privilege to each 
To be with Him when He so willed, 

Or be sent forth to preach ; 

And to have power to heal the sick, 
The dumb, the halt, the blind, 

And cast all evil spirits out, 
That vex and curse mankind. 

And these were the twelve chosen men : 

Simon, to whom the Lord 
Had given the name of Peter — 

A stone, both strong and hard ; 

And Andrew, Simon's brother, and 

The sons of Zebadee, 
Bold James and John, whom Jesus said 

Should Boanerges be, 

Which means the sons of thunder, and 

Philip, Bartholomew, 
Matthew and Thomas, James and Jude, 

Both sons of Alpheus true ; 

Simon, who was a Canaanite- — 

By Luke Zelotes named — 
And Judas called Iscariot ; 

Traitor, for evil famed. 

Healing the Sick. 

E then descended to the plain, 

To seek for food and rest, 
When all the people of the land 

In crowds around Him pressed. 



The weary sick and those who felt 
The pangs of racking pain, 

And others vexed with devils hoped 
From Him relief to gain ; 

And, following, sought to touch Him, 
As power from Him had flown ; 

But in compassion He beheld 
And healed them, every one. 



ft 



The Sermon on The Mount. 

GAIN, up to the mountain side 
He went, and took His seat ; 

And His disciples followed Him, 
And gathered round His feet. 



And lifting up His eyes on them, 
He raised His voice to teach, 

Declaring those exalted truths 
He came on earth to preach. 

He told them, first, the blessedness 

Of purity and grace ; 
And that the souls most like to God 

Should see the Father's face. 

Then told them of their high estate, 

Their privilege sublime, 
To upright stand, and shed forth light 

Upon the realms of time. 

And taught them of the moral law, 

And of the law of love, 
For heart and spirit to be kept, 

All human laws above. 

In simple words He framed for them 

A solemn, fervent prayer, 
By which they could approach to God, 

And on Him cast their care. 

He taught that, if their neighbors' faults 

Were lovingly forgiven, 
They all might claim in humble faith 

The Fatherhood of Heaven. 



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569 



570 



NEW TESTAMENT STORY IN VERSE. 



Then charged them 'gainst the error made 

From that time until now, 
That men to different masters 

Allegiance can avow. 

' ' For God, ' ' He said, ' ' ye cannot serve, 

And mammon serve beside ; 
In love to one and not to both, 

Your spirit must abide." 

He then the precious lesson taught 

Of God's vast providence, 
Which is our faithful guardian, 

And our secure defence. 

The little songsters of the air, 

The lilies of the field, 
Are fed, and clothed, from day to day, 

While they no forethought yield. 

And man, much better in His sight — 

How little faith has he, 
To doubt the providential care 

That all his needs can see ! 

" Seek first the kingdom of your God, 

His righteousness divine, 
And all the stores of earthly good 

Shall graciously be thine." 

The Preacher then went on to charge 
'Gainst judging others' sin — 

Those fond of spying evil deeds, 
Should with their own begin. 

And they who ask, or seek, or knock, 

God never will deny ; 
And men to other men should do 

As they would be done by. 

And it is wise to enter in 

The narrow way and straight ; 

And shun the way where many go — 
The wide and open gate. 

Though men may openly appear 

What they are not within ; 
Yet you shall know, if in their lives 

You see the fruit of sin. 



For every good and perfect tree 
Doth faultless fruit bring forth ; 

But when you see an evil tree, 
Its fruit is nothing worth. 

And each tree bearing not good fruit 

Into the fire is cast ; 
Wherefore, 'tis by their deeds ye know 

The doom of all, at last. 

" Not every one who says to Me ; 

' Lord, Lord,' shall enter heaven; 
But he that does my Father's will ; 

And knows his sins forgiven. 

" Many will say to me that day : 
' I've done good in Thy Name ; ' 

I never knew you, I will say, 
I disregard your claim. 

" Therefore, who hears these words of mine 
And doth not doubt or mock, 

Is like a man who wisely built 
His house upon a rock. 

" And the rain fell and floods came on, 
And winds blew fierce and long ; 
But that house stood, securely firm, 
On its foundation strong. 

' ' And every one that hears my words 
And disobeys, shall stand 
Like to a foolish man, who built 
His house upon the sand ; 

" And the rain fell and floods came on,. 

And winds blew round and round 
Upon that house, and soon it fell 

In ruins on the ground." 



ft 



The Centurion's Servant. 

ND, now, when Jesus entered 

Into Capernaum ; 
A Centurion besought Him for 

A servant, sick at home. 



NEW TESTAMENT STORY IN VERSE. 



571 



"I will come," He said, "and heal him." 
The Centurion answered : ' ' Lord, 

I am not worthy Thou should' st come. 
But only speak the word. 

" For I, myself, am in command, 

And whatsoe'er I say 
To one, or to another man, 

They instantly obey." 

When Jesus heard him, in surprise 

He said to those around : 
" I verily, in Israel, 

Such great faith have not found." 

Then said to the Centurion : " Go, 
Thy faith the work has sealed ; ' ' 

And in the self-same hour he found 
His servant had been healed. 



Raising the 'Widow's Son. 

T came to pass upon the day 
' Succeeding this event, 
That as he journeyed on his way, 
Much people with Him went. 

Along the road He traveled on, 

Until He came to Nain ; 
When, just outside the city gate, 

He met a funeral train. 

In sorrow they were bearing forth 

A weeping widow's son ; 
And many sympathized with her — 

He was her only one. 

And when the Lord saw her He had 

Compassion on her grief; 
And said unto her : ' ' Weep no more, 

I bring you sure relief. ' ' 

He touched the bier, and all the friends 

Stood still in mute surprise, 
When to the dead He spoke : " Young man, 

I say to thee arise. ' ' 



And the dead youth sat up, alive, 

And to her speechless joy, 
The mother from the Lord received 

Her resurrected boy. 

The Pharisee and the Woman. 

T happened that a Pharisee 
> Invited Christ to eat, 
When a poor, sinful woman came 
And worshipped at His feet ; 

And washed them with her copious tears. 
And wiped them with her hair, 

And kissed them, and anointed them 
With ointment rich and rare. 

The Pharisee, within himself, 
Said : "If this man were wise, 

And were a prophet, he would know 
This sinner to despise. ' ' 

And Jesus, answering his thought, 
Explained the woman's love : 

She was a sinner who, now saved, 
Her gratitude would prove. 

And while the guests in wonder gazed, 

He to the woman spoke : 
" Thy sins are all forgiven — thy faith 

Hath broken Satan's yoke." 



ft 



The Blind and Dumb Man. 

GAIN a man they bring to Him, 

Of Satan sore possessed, 
P>oth blind and dumb, in wretched plight, 

But Jesus gave him rest. 



The sufferer both spake and saw, 
When people, every one, 

Who saw this miracle, exclaimed : 
" Is not this David's Son? " 

But the proud Pharisees, in heart, 

Ignored this title true ; 
And said the wondrous healing gift 

To Satan's power was due. 



572 



NEW TESTAMENT STORY IN VERSE. 



Then Jesus knew their thoughts and said : 

' ' What logic ye command ! 
If Satan cast out Satan, then 

His kingdom cannot stand." 



m 



The Storm on Galilee. 

ND as the multitudes increased, 
And thronged about the Lord, 

He said : "I other towns must seek, 
And in them preach the word." 



So He commandment forthwith gave 

That His disciples go, 
And get a ship in readiness, 

Across the lake to row. 

Then a certain scribe said : " Master, 

I'll follow Thee to-day, 
By land or water, wheresoe'er 

Thou goest or shalt stay. ' ' 

And Jesus answered : ' ' Foxes can 

Run into holes for rest, 
And every bird of air can fly 

Into a pleasant nest ; 

" But no place hath the Son of Man 

Whereof it can be said : 
* That is His home, where He may lay 

In peace His weary head.' ' 

The scribe had nothing more to say ; 

He, doubtless, did not care 
The fortunes of so poor a man 

To follow and to share. 

Another said : " Lord let me go 
My father's grave to make." 

Said Jesus : ' ' Let the world do that, 
Come thou, my portion take." 

And now the followers of Christ 

Were all aboard the ship, 
And He, o'ercome with weariness, 

Lay down and fell asleep. 



And the disciples, in alarm, 
Their Master woke from sleep , 

" Lord, we must have thine instant help 
Or perish in the deep ; ' ' 

When He, in calm and gentle voice. 

Said : ' ' Wherefore do ye lear, 
O ye of little faith and trust. 

While I, your Lord, am here ? '" 

Then He arose in dignity. 

And spoke His sovereign will, 
Commanding both the winds and sea 

To hearken and be still. 

And instantly all nature's face 

A tranquil aspect wears, 
Hushed is the tempest, and the sky 

Again serene appears. 

The men each to the others, said, 

In awe and great amaze • 
"What kind of man is this, whose word 

The fearful storm obeys? " 



The Legion of Devils. 

OW when they reached the other side, 

All fright and danger o'er, 
, The country of the Gadarenes 
Received them to its shore. 

But many steps they have not gone 

To reach the city near, 
When suddenly two unclad men 

From 'mongst the tombs appear. 

By unclean spirits sorely vexed, 

No firm restraints could hold 
Their demon-strengthened limbs, or keep 

Their frantic souls controlled. 

And in the mountains and the tombs, 
With cries, both night and day, 

They cut themselves, and caused such fear, 
None dared to pass that way. 



NEW TESTAMENT STORY IN VERSE. 



573 



But when the Lord approached, a change 
Came o'er these men possessed ; 

One fled — the other, falling down 
In worship, sore distressed, 

Cried : " What have I to do with Thee, 

Jesus, Thou Son of God ? 
Torment me not, nor banish me 

To my most drear abode." 

Then Jesus said : ' ' Come out of him, 

Thou unclean spirit, vile, 
And let thy presence ne'er again 

His tortured soul defile." 

And then He asked : ' ' What is thy name ? ' 

" Legion," the man did say, 
For many, many devils bold 

Within him had held sway. 

The devils, knowing they no more ■ 
In this poor man could dwell, 

Imploringly besought the Lord 
To drive them not to hell : 

And seeing a great herd of swine 

Upon the mountain side, 
Begged His consent to enter them, 

With which the Lord complied. 

But though there were two thousand swine 
They could not fight nor flee, 

The legion entered them, and all 
Rushed headlong in the sea. 

And they that fed the swine, alarmed, 

Ran hastily away, 
And told in town and. country round 

The wonders of that day. 

Then every one went out to see 
What wondrous things were done, 

And still and calm the country lay, 
And all the swine were gone. 

And he who long had raged around, 

A terror to mankind, 
Sat peacefully at Jesus' feet, 

Clothed, and of rightful mind. 



And they who saw the miracle, 

With eager tongues revealed 
How he of legion once possessed 

So suddenly was healed. 

Then the whole multitude from all 

The country round appear, 
And beg the Lord to leave their coasts 

For they were filled with fear. 

Now, as the Lord took ship again, 
The man thus saved from woe, 

Prayed that he might be with the Christ, 
Wherever He should go. 

But Jesus answered : ' ' Nay, return 
To thine own house, and tell 

What God hath done for thee, and hence 
With thine own kindred dwell." 

And the man did as Jesus said, 

And told to great and small 
Of his most glad deliverance 

From Satan's dreadful thrall. 



The Daughter of Jairus. 

T came to pass as Jesus thence 
> Returned, across the sea, 
Many He found awaiting Him — 
The men of Galilee. 

And behold, Jairus, ruler of 

The synagogue, drew near, 
And knelt at Jesus' feet, and prayed, 

In great distress and fear, 

That Jesus to his house would go 
And heal his dying child — 

A little daughter, twelve years old, 
In manners sweet and mild. 

Then Jesus, whose glad work it was 
To cheer each broken heart, 

Went with him, followed by the crowd, 
Who would not from Him part. 



,574 



NEW TESTAMENT STORY IN VERSE. 



And a poor woman, suffering 

From a severe disease, 
Who, for twelve years, her money all 

Had spent in doctors' fees ; 

When told that he was passing by 

Came in the crowd, behind, 
And said : " If I may touch His clothes, 

I sure relief shall find." 

And, stooping down, she gently touched 
His garment's hem : when, lo ! 

She felt the fountain of her plague 
Had ceased at once to flow. 

When He, perceiving in Himself 

Some loss of power Divine, 
Turned and demanded of the crowd : 

" Who touched this robe of mine? " 

Then His disciples said to Him : 
' ' The people throng round Thee, 

They closely press on every side, 

And sayest Thou : ' Who touched me ? ' " 

But He still looked around, when she, 

Knowing she was not hid, 
Came, trembling, fell down at His feet, 

And told Him what she did. 

But He said, kindly : " Daughter, thou 

This act must not deplore, 
Thy faith hath healed thee, go in peace; 

No plague shall vex thee more ! ' ' 

And while He spoke, from Jairus' house 

Came messengers, who said : 
" Trouble the Master now no more ; 

The little maid is dead." 

But Jesus to the ruler turned, 

And said : " You need not grieve ; 

All shall be well with thee and thine, 
If only thou believe." 

Before He reached the ruler's house, 

He told the rest to wait, 
And none but Peter, James and John, 

Went with Him through the gate. 



And when He entered in the house, 

He found it full of grief, 
Nor did the mourning company 

Expect from Him relief. 

Then He said gently to the friends : 
' ' Why make this noise, and weep ? 

The damsel is not truly dead, 
But taketh rest in sleep. ' ' 

And they all laughed — a laugh of scorn- • 

Well knowing she was dead, 
AVhen he turned out the sneering crowd. 

And calmly onward led 

The father and the mother, who 

No doubting did betray, 
And His believing followers, 

To where the maiden lay ; 

Then took her gently by the hand, 

And said, with pitying eyes : 
" Talitha Cumi ; damsel, I 

Now say to thee arise. ' ' 

Then instantly the maid arose, 

And walked upon her feet, 
When He in kindness ordered that 

They give her food to eat. 

Two Blind Men Healed. 

,OW when the Lord departed thence, 

Two blind men followed close, 
, And, " Oh ! Thou Son of David," cried, 
" Have mercy upon us." 

And when He reached His lodging house, 

The blind men entered too ; 
Then Jesus asked : " Do ye believe 

That I this thing can do? " 

They said : ' ' Yea, Lord ; ' ' then did He 
touch 

Their eyes, with fingers kind, 
And said : "According to your faith, 

Be ye no longer blind. 



NEW TESTAMENT STORY IN VERSE. 



575 



Forthwith they saw, and Jesus charged 

That they let no man know ; 
But they went out and spread His fame 

Wherever they did go. 

The Disciples Sent Forth. 

TRAIGHTWAY the Lord departed thence, 

And came to His own home, 
And in the synagogue He taught 

When Sabbath-day had come. 

The people wondered at His words, 

And asked : " How can it be 
That this man has such power gained 

As we both hear and see ? 

* ' For is not this the carpenter ? 

We know his mother well ; 
His brethren and his sisters, too, 

All here among us dwell." 

And so they took offence at Him, 

And Jesus said : "In vain 
A prophet much esteemed abroad 

At home would honor gain. ' ' 

And He could do no mighty works — 

Save healing a few sick, 
And teaching in the villages — 

Because their faith was weak. 

But looking on the people with 

Compassion in His heart, 
As scattered sheep, and ignorant — 

He called the twelve apart, 

And sent them forth, through all the land, 

To preach, by two and two, 
To the lost sheep of Israel, 

The Gospel, pure and true. 

Death of John the Baptist. 

EROD, the king, his birthday kept, 

And festive supper spread, 
For lords, high captains and chief men, 

Of Galilee the head. 



And with the flowing of rich wines, 

And strains of music sweet, 
The daughter of Herodias danced 

On light and airy feet ; 

Which dancing so much pleased the king 

He promised, with an oath, 
That whatsoever she would ask 

He'd give her — nothing loth. 

The daughter of her mother asked : 
" What gift shall I desire ? " 

The wicked woman answered her : 
" John Baptist's head require." 

Straightway the brazen damsel came, 

And, with petition bold, 
Demanded John the Baptist's head, 

Just as she had been told. 

Although the king was sorely grieved, 
He would not break his word, 

In honor of the company 

By whom the oath was heard. 

Now, soon as John's disciples knew 

Of his most cruel doom, 
They took his body, tenderly, 

And laid it in a tomb ; 

And to the Master straightly told 

What had befallen John — 
The deed which at the king's command 

His servile guard had done. 

But fear's dread torment soon drew near, 
When Herod heard the news 

Of the wonder working Jesus, 
Now preaching to the Jews. 

And he, with pale and trembling lips, 

Unto his servants said : 
" This is the Baptist whom I slew, 

Arisen from the dead. 

" Therefore do wondrous works in him 
Show forth themselves, to prove 

That He a mighty prophet was, 
Appointed from above. ' ' 



576 



NEW TESTAMENT STORY IN VERSE. 



Feeding the Multitude. 

^HE twelve apostles, when the time 

For their return had come, 
Betook themselves with one accord 

To Jesus, at His home ; 

And told Him all things that befell 

While they had been away ; 
What they had done, what they had taught, 

And how they fared each day. 

Then Jesus at Bethsaida 

Was with compassion moved, 
To see the people crowd around — 

The sheep He so much loved. 

He talked to them of God and heaven — 

The land above all lands— 
And healed as many as had need 

Of healing at His hands. 

Then said the twelve : ' ' Lord do Thou send 

The multitude away, 
That they some victuals may procure 

Before the close of day. ' ' 

But Jesus knew that poverty 

Oppressed the multitude, 
And kindly to His followers said : 

' ' Can ye not give them food ? ' ' 

"Two hundred pennyworth of bread," 

Philip at once replied, 
" Would not a little food for each 

Of this great crowd provide. ' ' 

Then Andrew, Peter's brother, spoke : 

" Here is a lad," he said, 
' ' Who two small fishes has, beside 

Five loaves of barley bread. 

" But, what are they to such a crowd? " 
The Lord said : " Bring them here. 

Then seat the people on the grass, 
By fifties, far and near." 



And taking in His hands the bread 
And fish, He looked toward heaven 

And blest it in the name of Him 
From whom all bread is given ; 

Then brake, and the disciples passed 

The broken food around 
To all the multitude, who sat 

Expectant on the ground. 

Then Jesus said : " Go, gather up 
The fragments careless tossed 

Upon the ground, in wanton waste. 
That nothing may be lost." 

And the disciples — patient men, 
Went, stooping, o'er the field, 

And fragments of the late repast 
Twelve baskets full did yield. 

And when the Lord perceived that the}/ 

Did meditate to bring 
United force with the intent 

That they might crown Him king. 

He urged that His disciples should 
Take ship and cross the sea, 

While He dispersed the multitudes, 
And followed secretly. 



Jesus Walks Upon the Sea. 

>HEN Jesus, up the mountain side 

Ascended all alone, 
To spend some hours in peaceful prayer 

Before His Father's throne. 

Meanwhile the twelve were toiling ham 

In rowing o'er the lake, 
But 'gainst the stormy winds they could 

But little progress make. 

And Jesus, on the mountain high, 

Engaged in fervent prayer, 
Looks on the lake and sees his friends, 

And feels their toil and care. 



NEW TESTAMENT STORY IN VERSE. 



577 



Now comes the fourth watch of the night ; 

The tired men still row 
Against a rising, boisterous sea, 

While angry tempests blow. 

But now, amid the wild uproar, 

And darkness of the storm, 
They saw approaching, o'er the waves, 

Their Master's much loved form. 

They failed to recognize their Lord, 
With storm and darkness near, 

Supposed He was a spirit form, 
And cried aloud for fear. 

Then straightway Jesus hushed their cries ; 

"Be of good cheer," He said ; 
They knew the kind, assuring voice : 

" 'Tis I, be not afraid." 

Then Peter, warm, impulsive, bold, 

Said : " Lord, if it be Thou, 
Bid me and let me come to Thee 

Upon the waters now. ' ' 

Jesus said : ' ' Come. ' ' Then Peter stepped 

Over the vessel's side, 
And walked securely and alone 

Upon the stormy tide. 

His eyes were on the Master fixed, 

But, looking on the wave, 
At once he did begin to sink, 

And cried out : " Lord ! Oh, save ! " 

Then Jesus quickly stretched His hand 

And raised the sinking man, 
Said: "Wherefore did'st thou doubt?" 
and placed 

Him on his feet again. 

And when they step aboard the ship, 

There is a sudden peace, 
The wind is still, the stars are bright, 

The waves their motion cease. 

And the disciples, bending low, 

Their spirits deeply awed, 
Said : " Of a truth we now are sure 

Thou art the Son of God. ' ' 
37 



Then comes to pass another thing, 

They cannot understand ; 
The ship, so lately out at sea, 

Is now quite close to land. 

And, resting from their hours of toil, 

And filled with wonder deep, 
The twelve around their Master's feet 

Lie down in peaceful sleep. 

The Bread from Heaven. 

• HE next day, for the absent Lord, 

The people searched around, 
Near to the place where He had fed 

Five thousand on the ground. 

Then Jesus said : "Ye seek me not 

In honor of my power, 
But for the bread I brake to you 

In hunger's helpless hour. 

" Labor not so for earthly meat, 

Which perisheth away, 
But for that meat which shall endure 

Through everlasting day." 

And then He preached to them the words 

Of saving, Gospel truth, 
Of Bread that keeps the soul in strength 

And in immortal youth. 

He told them that He was the Bread 
Which had been sent from heaven, 

That Bread of everlasting life, 
To all believers given. 

And some went back, and walked no more 
With Him — the Truth, the Way ; 

Then to the chosen twelve He said : 
" Will ye, too, go away? " 

Then Simon Peter answered Him : 
" Lord, to whom shall we go ? 

Thou hast the words of endless life ; 
From Thee doth wisdom flow. 



578 



NEW TESTAMENT STORY IN VERSE. 



"And we believe, and we are sure 
That Thou art Jesse's Rod ; 

The promised Christ of Israel — 
Son of the living God." 

Jesus said : " Have I not chosen 

Twelve of you to believe, 
And witness to a sinful world 

The truth which ye receive ; 

"And one of you a devil is? " 

He spoke of Judas vile, 
Who should, by wicked treachery, 

The bishopric defile. 

Now, when around. Capernaum 
The Lord had done much good, 

He rose and traveled forth, to where 
Old Tyre and Sidon stood ; 

And entered in a house, that He 

Might of the crowd be rid, 
And rest in peace there for a day ; 

But He could not be hid. 

For a woman, whose young daughter 
Had an unclean spirit, heard 

That He was that great prophet who 
Could heal her with a word. 

And, hast'ning to Him, she knelt down, 
And bowed her weeping face, 

Relating in His willing ear 
Her daughter's grievous case. 

Rut Jesus answered not a word ; 

The apostles wondered why, 
And said to Him : " Send her away, 

We're weary of her cry." 

And then He said : "I am not sent 

Save to the sheep astray 
Rrom Israel's fold — beloved of God — 

To guide them in the way." 

Now this poor woman was a Greek, 

And of Phoenician birth ; 
Rut she believed great David's Son 

Was Prince of all the earth ; 



And that He loved all human kind, 

Of every degree ; 
So, drawing near, she worshipped Him, 

Exclaiming : " Lord, help me ! " 

Then He replied : " It is not meet 
To take the children's bread 

And cast it out to dogs, while they — 
The children — are not fed. ' ' 

But she said : ' ' Yea, Lord, very true, 
Yet dogs, Thou know'st, do eat 

The crumbs that from the table fall, 
Beneath the children's feet." 

" O, woman," Jesus answered then, 
" Great is thy trusting faith; 

And be it unto thee, and thine, 
Whatever thy heart saith. ' ' 

And she went joyful to her house, 

And found the devil fled, 
And her fair daughter calm and well, 

And laid upon her bed. 



ft 



Feeding the Hungry. 

ND now, this gracious work performed, 

The Lord returned again 
Unto the sea of Galilee, 

And through Decapolis plain. 



Unto a mountain He repaired, 

And sought a quiet seat ; 
But many sufferers followed Him, 

And crowded round His feet. 

The eager multitudes brought forth 
The blind, and dumb, and lame, 

And Jesus healed them, every one, 
Who to His presence came. 

And all the people glorified 

The God of Israel ; 
And, much astonished, they exclaimed, 

" He hath done all things well ! " 







CHRIST AT GADARA. 



579 



580 



NEW TESTAMENT STORY IN VERSE. 



Then the Lord sent the people home, 

And, taking ship again. 
Sailed with the twelve along the sea, 

Unto Magdala's plain. 

There Pharisees and Sadducees 
Came, tempting Him, and sought 

A sign from heaven that they might know 
The doctrines that He taught. 

But He refused to give a sign 

To hypocrites so base, 
And leaving them, and taking ship. 

Sailed to another place. 

Curing the Blind. 

,OW, coming to Bethsaida, 

They bring a blind man down, 
, Beseeching Him to touch him, 
But He leads him out of town. 

Then, spitting, moistens the blind eyes, 

And asks him if he sees ; 
And the man looks up and answers : 

"I see men walk, as trees." 

Then Jesus put His gentle hands 

On the man's eyes again, 
Made him look up — his eyes were healed, 

And he saw all things plain. 

The Apostle Peter. 

>HEN, after that, as Jesus with 

His twelve disciples walked 
To Caesarea Philippi, 

And gravely with them talked, 

He asked them who the people said 
That He, Himself, might be ; 

They answered John, Elias, and 
The prophet Jeremy. 

He saith : " But whom say ye am I, 
Who long with you have trod ? " 



Peter exclaimed : " Thou art the Christ, 
Son of the living God ! ' ' 

Then Jesus answered him : " How blest , 

Simon Bar-jona, thou, 
For flesh and blood hath not revealed 

What thou, from heaven, dost know. 

' 'And I say also unto thee, 

That thou art Peter sure, 
And on this rock I'll build my church 

From gates of hell secure. 

' ' Keys of authority and truth 

Shall unto thee be given ; 
What thou dost bind or loose on earth 

Is bound and loosed in heaven." 

From that time forth the Lord began 

To tell, and to explain 
To His disciples, how He should 

Be killed, and rise again. 

But Peter said : " Nay, nay, my Lord, 

This, surely, shall not be ; 
Such treatment of the Prince of Life — 

Were great indignity." 

But Jesus turned and said to him : 

" Satan, get thee behind, 
Thou savorest not the things of God, 

But pride of carnal mind." 

And then said Jesus to them all : 

" Who will my servant be, 
Must deny self,, take up his cross, 

And humbly follow me. 

" For whosoe'er will save his life, 

Shall lose it in the end ; 
But he who yields it for my sake, 

To life in heaven shall tend. 

" For what is a man profited 

If he shall gain the whole 
Of this world's, pompous wealth and power, 

Yet lose his own poor soul ? ' ' 



NEW TESTAMENT STORY IN VERSE. 



581 



Jesus is Transfigured. 

k OW Jesus tarried round these coasts 

Till six days passed away ; 
, Then He took Peter, James and John 
Up in a mount to pray. 

And, as He prayed, His face was changed, 

And shining as the Sun ; 
His raiment became white as snow, 

When glistening at noon. 

And while He thus transfigured stood, 

In His apostles' sight, 
They suddenly beheld two men 

Appear, with Him, in light. 

'Twas Moses and Elias, who 

Talked feelingly with Him 
About the death He must endure 

Soon at Jerusalem. 

Then Peter spoke — his heart was full 

Of holy love and fear : 
"Lord, it is good," he said," for us 

To dwell forever here. 

' ' Let us three tabernacles build ; 

Ths first shall be for Thee, 
One be for Moses, man of God, 

One for Elias be." 

He spoke his heart's sincere desire, 

But ere the words were said, 
A bright cloud overshadowed them, 

And covered every head. 

And from the cloud a voice was heard, 

" This is my Son beloved, 
In whom I am well pleased — hear Him, 

If ye would be approved ! ' ' 

When the disciples heard the voice, 

They fell upon their face, 
O'ercome by fear and sore dismay, 

In that most awful place. 

And Jesus, touching each one, said : 
"Arise and do not fea/" ; " 



And when they looked around they saw 
No one but Jesus near. 

And as they came down from the mount, 

He bade them not disclose 
What they had seen and heard that day, 

Till from the dead He rose. 

And they obeyed, and of that scene 

No word to others said ; 
But 'mongst themselves enquired what 
meant 

The rising from the dead. 

An Only Child Healed. 

k HE next day, coming to the place 
Where they had left the nine, 

They found a crowd, glad to behold 
The Master's face, Divine. 

He asked the scribes : " What question ye 

With my disciples here? " 
When one in haste approaching Him, 

And kneeling down in fear. 

Said : " Lord, have mercy on my son — 

He is my only child ; 
And a dumb spirit tortures him, 

And makes him fierce and wild. 

"And often in the fire he falls, 

And in the water too ; 
And I spoke to Thy disciples, 

But they could nothing do." 

Then Jesus said : " O, men perverse, 

Why can ye not believe ? 
How long shall I be with you ere 

The faith ye will receive? " 

Then to the father : " Bring to me 
Your son." The child was brought, 

When he fell, foaming, on the ground, 
By the foul spirit wrought. 

Then Jesus asked the man : " How long 
Has he been troubled thus ? ' ' 

He answered : ' ' From a little child ; 
But, Lord, canst Thou help us? " 



582 



NEW TESTAMENT STORY IN VERSE. 



Jesus replied : "If thou hast faith, 

Then thou shalt have relief.'' 
The man cried out : " Lord, I believe ; 

Help Thou mine unbelief. ' ' 

Then Jesus to the demon spoke : 

" Deaf and dumb spirit sore, 
I charge thee to come out of him, 

And enter him no more." 

The spirit cried and troubled him, 

Till, like one dead, he fell ; 
But Jesus took him by the hand, 

And, lo ! the child was well. 

And now the master and the twelve 

Into a house retired ; 
And the nine came to Him and asked 

That which they most desired : 

The twelve then asked : " Why could we not 

Cast out that spirit, pray ? ' ' 
He said : " Because your unbelief 

Stood boldly in the way. 

" For, verily, if ye have faith 

As a small, mustard grain, 
Then shall unto this mountain say, 

' Remove to yonder plain,' 

" It shall remove. Nothing shall be 

Impossible to you ; 
Yet these foul spirits go not, save 

By prayer and fasting, too." 




r©: 



Jesus Teaches Humility. 

NE day while Jesus sat at rest 

He asked the twelve to say 

What was it they disputed, as 

They walked along the way. 



But they replied not, for they had 
Disputed which should gain 

The greatest rank and power, when 
Their Lord should come to reign. 



Then Jesus said : "If any man 

Desire the highest place, 
He shall be last, and servant too, 

Within the realm of grace." 

He set a child in midst of them, 
Then took him in His arm, 

And said : " Whoso receiveth such, 
And shieldeth him from harm, 

" Receiveth me, if, with true love, 

He does it in my name, 
And not only receiveth me, 

But Him from whom I came." 



ft 



The Young Lawyer. 

^NND now behold a lawyer rose 
With tempting question vain, 
And said : " Master, what must I do 
Eternal life to gain ? " 



Jesus addressed His questioner 
With manner frank and kind, 

And by a parable He taught 
His keen and doubting mind; 

Told of the good Samaritan 
Who succored a poor Jew ; 

Then, in conclusion, counseled him: 
" Go thou and likewise do." 



m 



At Bethany. 

-jyiND as they went, He and the twelve, 
Along the public road, 
They entered into Bethany, 
Where Martha, kind, abode ; 

Who hospitably welcomed Him 

Into her house to rest, 
Then hastened to provide for Him 

Refreshments of the best. 

Meanwhile her sister Mary, 
Who long had wished to meet 

The gracious Lord and hear His voice, 
Sat meekly at His feet. 



fe.*y . ' 




583 



584 



NEW TESTAMENT STORY IN VERSE. 



But Martha, cumbered and perplexed 
With anxious, household care, 

And wishing for her welcome Guest 
A banquet to prepare, 

Entered the room where Jesus sat, 
And said : ' ' Lord, dost Thou know 

My sister lets me serve alone ? 
Bid her some help bestow." 

And Jesus answered in a tone 
Of grave, yet kind, concern : 

" O, Martha, Martha, good and true, 
Thou something hast to learn. 

" Thou careful art, and troubled much 

All good things to enjoy, 
And that thy friends may feast full well 

Thy time and means employ ; 

"And yec there's but one needful thing, 
Worthy thine utmost thought, 

And that good part is Mary's choice, 
Which from her take thou not." 



/f 



The Lord's Prayer. 

GAIN, did Jesus journey on, 
When, in a certain place, 

He lifted up His voice in prayer 
With unction, power and grace. 



When He had ceased one of the twelve 
Said : ' ' Lord, teach us to pray, 

As John taught those who followed him — 
"We wish to do as they." 

He taught them then that form of prayer 

Which pure devotion is ; 
Known as The Lord's Prayer ever since, 

Because the words are His. 

Then on He went, and preached the truth, 

Along each country road, 
And taught the people, high and low, 

The love and fear of God ; 



And told them how God answers prayer- 
If prayer be warm and true — ■ 

With far more loving, swift response 
Than earthly parents do. 



The Woman with an Infirmity. 

|OW, in a synagogue, as He 

One Sabbath day did preach, 
, Behold a woman, quite bowed down, 
And listening to His speech, 

A poor, afflicted sufferer, 

Who bore with groans and tears, 

A spirit of i ifirmity 

For fully eighteen years. 

Upon her Jesus laid his hand, 
And, suddenly made straight, 

She rose and glorified her God, 
Whose mercies are so great. 

The ruler of the synagogue, 

Indignant that the Lord 
Upon the Sabbath day had wrought 

This healing by His word, 

Unto the people said : ' ' There are 

Six days in which you may 
Do all your works ; — in them be healed, 

Not on the Sabbath day. ' ' 

Then Jesus answered : " Hypocrite, 

Doth not each of you think 
It right, on Sabbath day, to lead 

His beast away to drink? 

' 'And ought not this poor woman, who 

Is Abraham's daughter, be 
Made loose from pain she bore so long 

Through Satan's tyranny? " 

And all His adversaries were 
Ashamed when thus He chid, 

While others wondered and rejoiced 
For all the works He did. 



NEW TESTAMENT STORY IN VERSE. 



585 




The Man Born Blind. 

HEN, coming near His journey's end, 

Jerusalem was nigh, 
He, one day, saw a man, bcrn blind, 
As He was passing by. 



And His disciples questioned Him : 
" Master, whose sin hath done 

Such evil as is this man's lot — 
His parents' or his own ? ' ' 

And Jesus answered : " Neither hath 

His parents sinned nor he, 
But that the works of God, in him, 

Might be made plain to see. 

" I must perform my Father's works 

While it is day ; the night 
Is coming, when no man can work ; 

But I am the world's light, 

"As long as I am in the world." 

And when He thus did say 
He spat upon the ground, and made 

The spittle into clay ; 

And with it He anointed thick 
The eyes that ne'er had seen, 

Then said unto the man : ' ' Go wash 
In water pure and clean." 

Then went the man obediently, 
And washed his sightless eyes, 

And instantly he saw all round, 
With grateful, glad surprise. 

The neighbors said : "Is this the man 
Who begged, and could not see? " 

Said others : " He is like to him." 
But he said : "I am he." 

They asked him how he gained his sight, 
And he, with thankful voice, 

Told all about the wondrous work 
That made his heart rejoice. 



And now unto the Pharisees 
The happy man they brought ; 

And it was on the Sabbath day 
This miracle was wrought. 

Questioned by doubting Pharisees, 

He did to them relate 
The way by which he was relieved 

From his unhappy state. 

They said the man who gave him sight 

A sinner, sure must be 
Or He would not, on such a day, 

Make a blind man to see. 

Yet others said : ' ' How can a man 

Who is a sinner do 
Such miracles ? ' ' The healed man said : 

" He is a prophet true." 

The Jews would not believe the man 

Was ever blind at all ; 
And, to find out if it were so, 

They did his parents call, 

And asked them : "Is this man your son, 
Wno without sight was born ? 

How, then, doth he now see so well, 
Yet blind until this morn ? ' ' 

The parents said : ' ' He is our son, 
And was born blind, we know ; 

But know not how he gained his sight ; 
Himself the truth must show." 

The Jews straightway recalled the man, 
And said : ' ' Give God the praise, 

We know this man's a sinner, by 
His Sabbath-breaking ways." 

He answered them : "I know not if 

This man a sinner be ; 
One thing I know, that whereas I 

Was blind, yet now I see. 

' ' We know that God regardeth not 

A sinful man's appeal ; 
But to obedient worshippers 

He will Himself reveal. 



586 



NEW TESTAMENT STORY IN VERSE. 



" Since first the world began can ye 

Such wondrous power find 
As that a mortal man could heal 

The eyes of one born blind ? 

"And if this man were not of God, 
Nor down from heaven came, 

He could do nothing in my case — 
All glory to His name ! " 

And then they answered, wrathfully : 
"Thou, who believest thus, 

Wast altogether born in sin, 
And art thou teaching us? " 

They cast him out ; which Jesus heard, 
And found him, when alone : 

" Believ'st thou on the Son of God? " 
He asked in gentle tone. 

The man said : ' ' Lord who is He, that 
My faith to Him might bow? " 

Said Jesus : " Thou beholdest Him, 
He talkcth with thee now." 

Then he said : " Lord, I do believe," 
With fervent voice, and loud, 

And bending forward to the earth, 
In reverent worship bowed. 




m 



The Raising of Lazarus. 

F MARTHA you've already heard, 

Who entertained the Lord 
When once He passed through Bethany, 
And Mary heard His word. 



They had a brother, Lazarus, 

And Jesus loved the three, 
And now the young man was brought low, 

And very ill was he. 

And his sisters sent a message 

Unto the Lord, in haste : 
"Behold, he whom Thou lovest well 

Is sick and failing fast." 



But Jesus said : " This sickness 

Comes not that he must die, 
But for God's glory, that His Son 

Be glorified thereby. 

"Our friend, Lazarus, sleepeth," 
Were the next words He spake : 

"And I go hence that I may him 
Out of his sleep awake." 

Then said they : " Lord, if Laz'rus sleep 

He surely shall do well ' ' — 
Thinking that it was natural rest 

That o'er his eyelids fell. 

Then He said, plainly : " Lazarus 

Is cold and still in death. 
But well, for your sakes, 'tis that I 

Went not while he had breath. 

" For so your faith shall be made bright, 

That may be somewhat dim ; 
But now arise and leave this place, 

That we may go to him." 

Then Thomas said — called Didymus — - 

To the disciples all, 
" Let's go, that we may die with Him, 

If death should Him befall." 

And now all hearts are sad and still, 

And many throb with fear, 
As Jesus and His followers 

To Bethany draw near. 

And those who meet Him tell the news 

Of sorrow and of gloom, 
That Lazarus has already lain 

Three days within his tomb. 

Now Bethany was very near 

Unto Jerusalem ; 
And many to the sisters came, 

To see, and comfort them. 

And as they sat in silence, 

Their hearts with grief bowed down, 
The word was brought that Jesus 

Was coming into town. 



The Children. 

RING them into the sunshine, 
Out of the gloomy night ; 

Out of the perilous places — 
Bring them into the light. 

Bring for the love of the Master 
(He who himself did give) 

Teach them how His compassion 
Encompasseth all that live. 




Show them the pathway of duty, 

That upward their feet may tread; 
That "Of such is the Kingdom of 
Heaven," 
May still, as of old, be said. 

Harriet B. Bird. 



W^'z.t . ■ ■ 



,..,,*./...: ..,...:,. .... „......,.-.. . ....,.^,>... .«.«;, ,„..,.,... 



588 



NEW TESTAMENT STORY IN VERSE. 



Then Martha went to meet the Christ, 
And said unto Him : " Lord, 

If Thou hadst been here, my brother 
Had recovered by Thy word. ' ' 

" Thy brother," thus the answer came, 

" Shall rise again, I say." 
" Yea, in the resurrection morn," 

She said, ' ' at the last day. ' ' 

" I am the resurrection, and 

The Life," the Lord replied. 
" He that upon my name believes 

Shall live, though he had died." 

"Oh, Lord," she answered fervently, 

" I truly do believe 
Thou art the Christ, the Son of God, 

Whom this world should receive." 

When Jesus saw the sisters' tears, 

And tears of those around, 
He groaned in spirit and was sad, 

With troubled thoughts profound. 

He said to them : ' ' Where have ye laid 
Your friend and mine to sleep ? ' ' 

They say to Him : " Lord, come and see," 
Then all beheld Him weep. 

And then they took away the stone 
From where the dead was laid, 

And Jesus lifted up His eyes, 
And solemnly He said : 

' ' Father I thank Thee that Thou hast 
Heard my heart's secret prayer, 

And I know that Thou dost always 
Bow down to me Thine ear." 

And when He thus had spoken, 

He cried in accents loud : 
" Lazarus, come forth," and the dead 

Came forth, bound in his shroud, 

And his face bound with a napkin ; 

His movements thus were slow ; 
But Jusus called out, with command •. 

" Loose him and let him go." 




r© 



Then O, what deep and solemn joy 
The sisters' hearts conceived ! 

While many of the Jews around 
On Jesus Christ believed. 

They Brought Little Children to Him. 

NE day the mothers, who believed, 
Their little children brought, 

And from the Master's gentle hand 
A gracious blessing sought. 

But the disciples, in their zeal, 

Said : " Take these children home, 

They're in the way of older ones, 
AVho for some good have come." 

But Jesus loved the little lambs, 
And much displeased was he, 

Saying: " Suffer little children, 
That they may come to me. 

' ' For ' tis such innocents as these 
That God's high kingdom win ; 

And all must have as simple hearts 
Who gain a place therein." 

Then gently lifting in His arms, 

And folding to His breast, 
He p-.it His hands upon their heads, 

And every infant blest. 

The Young Ruler. 

jOW, as He went forth in the way, 

A certain ruler came ; 
" What shall I do," he frankly asked, 
' ' That I may heaven claim ? ' ' 

"Why callest thou me good?" the Lord 

Enquired in gentle tone. 
"There is none good in earth or heaven 

But God, 'and God alone. 

" Thoi knowest the Commandments ; 

Keep them in deed and truth," 
He answered and said : " Master, I've 

Observed them from my youth." 



SSdT 



kjs^ 



sjoxt no i^TKudi|s .fcwt-cia^^ff 

or c(his fp saffiaff lag mojkut^ 

ormaIeaii)im£l^norIoiJ$ i£«*c 
ja!is iQDTOgnpfe dau.nof covet 



589 



.590 



NEW TESTAMENT STORY IN VERSE. 



Then Jesus looked at the young man, 

And loved him in his heart, 
And said : " One thing thou lackest yet, 

Thou with thy wealth must part. 

" Go sell, and give all to the poor, 
And stored in heaven 'twill be, 

Then come and cheerfully take up 
The cross and follow me." 

But the young man was sad at heart, 

Unwilling to obey ; 
His riches he would not give up, 

So, grieved, he went away. 

And then to His disciples 

The Lord said, grave but kind : 

'" How hardly shall the rich their way 
Into God's kingdom find? 

" It is easier for a camel 

Through a needle's eye to go 

Than he who loves his worldly goods 
The bliss of heaven should know." 



ft 



Peter Questions Him. 

ND Peter then began to say : 

Lo ! we have given up all, 
And followed and believed on Thee ; 
What shall to us befall ? ' ' 



And Jesus answered : " Verily, 

I say, no man hath left 
Parents or brethren, wife or child, 

Of home or lands bereft, 

" To suffer for the Gospel's sake, 
Who shall not find much more, 

Both in this world and that to come, 
Laid up for him in store. 

" But they who will be first on earth 
Shall be the last in heaven ; 

And they who here take lowest seats 
Shall then have highest given." 



ft 



Parable of the Laborers. 

!«NND Jesus taught them as they walked, 
By pointed parable, 
That all shall have an equal right 
Who serve the Master well. 



He told them of a man who hired 

Some laborers to work, 
And promised each a penny, for 

The day, from morn to dark. 

Again at noon, and later still, 

He others idle found, 
And sent them into his vineyard 

To work upon the ground. 

And then again, and just before 

The closing of the day, 
He hired others who should get 

A penny for their pay. 

But when the eventide had come, 
And the day's work was done, 

The men were called, that each might get 
Whatever was his own. 

The last come were paid first, and each 

A pleased expression wore. 
But when the first were paid they thought 

That they should get still more. 

And when a penny each received, 

They murmured at the pay, 
Which was the same for one hour's work 

As for the long, warm day. 

The good man answered one of them : 
" Friend, I do thee no wrong ; 

A penny I agreed to give — 
That doth to thee belong. 

" Take that thine is and go thy way, 

I will to this last one 
Give just the same as unto thee ; — ■ 

Is it not all my own ? 



NEW TESTAMENT STORY IN VERSE. 



591 



" So shall the last be as the first, 

And first as last to view ; 
For many be the called of God, 

And yet, the chosen, few." 

Foretells His Death. 

k HEN Jesus took the twelve apart, 

And gravely said to them : 
" Behold, we now are on our way 
Up to Jerusalem, 

'•'And all things that the prophets wrote 

About the Son of Man, 
Shall be accomplished in that place, 

True to the ancient plan. 

"And He shall be betrayed unto 
The chief priests and the scribes, 

Delivered up to the Gentiles, 

And mocked with taunts and jibes ; 

"And they shall scourge and spit upon, 

And crucify your Lord ; 
The third day He shall rise again, 

According to His Word." 

The apostles listened, yet these things 

They could not realize ; 
The meaning of the truths they heard 

Was hidden from their eyes. 

The Request of James and John. 

^HEN came, as they were walking on, 

The wife of Zebedee, 
Who said : " Lord, what I most desire, 

Wilt Thou grant unto me ? ' ' 

He said unto her : " What wilt thou ? ' ' 
She answered : ' ' That my sons 

May at Thy right and left sit down, 
Thy kingdom's greatest ones." 

Then Jesus to the young men said : 
" Ye know not what ye ask. 

To drink my cup, my baptism bear, 
Would be too hard a task. ' ' 



They answered : " We are strong enough. 

Then He said : "Ye shall try 
To drink my cup, my baptism bear, 

While grace shall strength supply. 

' ' But to sit at my right and left 

I cannot give to you ; 
My Father doth reserve those seats 

For whom He deems them due. 

"Be not such lords as Gentiles are, 

And who would highest be 
Let him be servant to the rest, 

And take a low degree. 

"E'en as the Son of Man came not 

To take a lofty place, 
But to be minister, and give 

His life to save the race." 



ft 



Blind Bartimeus. 

ND now the Lord His way must take 

Through ancient Jericho. 
The people crowd around Him there, 

And make His progress slow. 



And Bartimeus, blind and poor, 

Was sitting by the way ; 
Another beggar, sad and blind, 

Sat by his side that day. 

And when they heard the tramping crowd, 

And asked the reason why, 
They learned that Christ of Nazareth 

Was just then passing by. 

Then each man cried aloud at once, 

In tones of earnest plea : 
" Jesus, Thou Son of David, 

Have mercy upon me." 

And Jesus had compassion on 
Their dark and helpless plight, 

And gently touched their eyes and said : 
" Your faith doth give you sight." 



592 



NEW TESTAMENT STORY IN VERSE. 



Immediately their eyes were healed, 
And both with joyful mind, 

Followed the Master, praising God, 
And all the people joined. 



ft 



Zaccheus. 

ND now, as Jesus passed along, 
A rich man hasting came — 

A chief among the publicans, 
And Zaccheus by name. 



Jesus he sought to see, as did 

The people, one and all, 
But could not overlook the crowd, 

His stature was so small. 

So he ran on before, and climbed 

Into a sycamore tree ; 
That, perched above the surging throng, 

He might the better see. 

And when the Lord came near, He raised 
His eyes, saw him, and said : 

" Zaccheus, in thy house, to-day, 
I will take rest and bread." 

And then in haste the man came down, 

And joyfully received 
Into his house, which stood near by, 

The Lord, whom he believed. 

And when the crowd saw what was done, 

To murmur they began, 
That Jesus was content to be 

Guest with a sinful man. 

Yet Zaccheus heeded not, but stood, 

And said unto the Lord : 
" Behold, Lord, half of all my goods 

I to the poor afford. 

"And if I aught have taken, 
Through falsehood to me told, 

More than is right from any man, 
I give it back fourfold." 



And Jesus said : " Salvation is 
To this house come to-day ; 

For this man is of Abraham's line, 
Though having gone astray. 

" For I, the Son of Man have come 

Into this world below, 
To seek the straying and the lost, 

And save from cuilt and woe." 



ft 



Parable of the Pounds. 

ND as the people all around 

Attentively did hear, 
Believing that God's kingdom would 

Without delay appear ; 



He taught the listening company, 

By parable profound, 
How God expects His faithful ones 

To occupy His ground. 

And as He does commit to them 
Ten pounds, or five, or one, 

He will reward them, at the last, 
By what they each have done. 

And having finished His discourse, 

Wisely instructing them, 
He went before them, in the way, 

Up to Jerusalem. 

The Anointing at Bethany. 

Six days before the Passover 
The Lord appeared again 

In Bethany, where Lazarus dwelt, 
And his good sisters twain. 

There, by a supper in the house, 
Their welcome was expressed, 

And Martha served, but Lazarus sat 
At table with the guest. 

Then Mary came and took her place 
Down at the Master's feet, 

And broke an alabaster box, 
Of odor very sweet. 




tt» THv iGVlNGKlNDhfESS 



THE fApnHmQ^ 



Psalm cxuil.8 





38 



593 



594 



NEW TESTAMENT STORY IN VERSE. 



And tenderly she did anoint 

The feet of Jesus there ; 
And wiped them with the flowing locks 

Of her luxuriant hair. 

Then Judas, called Iscariot, 

His sullen silence broke, 
And of the woman's costly gift 

Thus, with a sneer, he spoke : 

" For three hundred pence, in money, 
This ointment would have sold, 

And that would feed and clothe the poor, 
Who hungry are, and cold. ' ' 

He said this, though he had no care 

Or pity for the poor ; 
Eut was a thief, and had the bag, 

And coveted the store. 

Then Jesus said : ' ' Let her alone ; 

Against my burial day 
She poured this ointment on my feet, 

Her last regards to pay. 

* ' The humble poor ye always have 
With you, to help their needs ; 

But me ye cannot always have 
To show me loving deeds." 

Now many people of the Jews 
Soon knew that He was there, 

And crowded in, that they might see, 
And His discourse might hear. 

Yet not for Jesus' sake alone 

Had they the visit made, 
But to see Lazarus, whom He 

Had raised up from the dead. 



Entry into Jerusalem. 

>HE morning rose with peaceful skies- 
The first day of the week — 

And Jesus forthwith went his way, 
Jerusalem to seek. 



He knew what waited Him — the thought 

His lofty spirit thrilled — 
That all His Father's work be done, 

And Scripture be fulfilled. 

Along the road towards Olive's mount — 

That oft-trod road — He went, 
Then two of His disciples 

Into Bethphage He sent ; 

And said : " Into the village go, 
Where straightway ye shall see 

An ass tied, and a colt with her ; 
Loose them and bring to me. 

" If any man say aught to you, 

This shall be your reply : 
' The Lord hath need of them, ' then he 

Will cheerfully comply." 

Then the disciples went their way, 
And found, as they were bidden, 

An ass tied, and a colt, whereon 
No man had ever ridden. 

And their owners, as they loosed them. 
Enquired : ' ' Why do ye so ? " 

They said : ' ' The Lord hath need of them. ' ' 
And then they let them go. 

And they brought them unto Jesus, 
And put on them their clothes ; 

And Jesus rode upon the colt, 
While loud Hosannahs rose. 

And multitudes of people spread 

Their garments in the way, 
While others strewed palm branches where 

The Master rode that day. 

And " Hosannah, Son of David ! " 

They cried with one accord, 
" Blessed is He that cometh thus 

In the name of the Lord ! ' ' 

But the Pharisees said : " Master, 

Rebuke this noisy shout." 
Said Jesus : " Should they hold their peace, 

The stones would then cry out." 



NEW TESTAMENT STORY IN VERSE. 



595 



Now they descend fair Olive's Mount, 

Jerusalem appears, 
And Jesus beholds the city, 

And over it sheds tears, 

Saying : " Hadst thou but known the things 

Which belong to thy peace : 
But now from thine eyes they are hid ; 

Thy day of hope shall cease." 

The city's gate they enter now ; 

Much moved, the people say : 
1 ' Who is this ? ' ' Some answer : ' ' Jesus, 

Prophet of Galilee." 

Then to the temple went the Lord, 

To clear its spacious courts 
Of those who bought and sold within 

Its sanctified resorts. 

And when the chief priests and scribes saw 
His wondrous works and ways, 

And children in the temple courts 
Shouting these words of praise : 

" Hosannah to great David's Son ! " 

They very angry were, 
And said to Him : ' ' These babbling cries 

Around, dost thou not hear?" 

And Jesus saith unto them : " Yea, 

Have ye not read the Word : 
1 The mouths of babes and sucklings doth 

Thy perfect praise accord ? ' : 

The Pharisees, among themselves, 

Said : " Do ye not perceive 
That ye prevail naught while the world 

Doth on this man believe ? ' ' 



The Barren Fig-Tree. 

, UT now the eventide was come, 

And Jesus turned away, 
And with His twelve disciples went 
And lodged in Bethany. 



Next morning, as the Lord returned, 

Quite early in the day, 
He wanted bread, and looking, saw 

A fig-tree in the way. 

Without delay He went to it, 

To get some figs to eat ; 
But He found only leaves thereon, 

Which are not good for meat. 

And then the Master spoke to it — 

Spoke to the useless tree — 
And said : ' ' Henceforth, forevermore, 

Let no fruit grow on thee." 

Into the city then He went, 

And in the temple taught, 
And preached to all who thronged around, 

And His instructions sought. 

But the chief priests and elders came, 
And asked Him : " Who gave thee 

Authority to do these things 
That we both hear and see ? ' ' 

And Jesus answered : "I, also, 

Will ask one thing of you, 
Which, if you tell me, I will tell 

Who prompts the things I do. 

"The baptism of John, whence was it, 

From heaven, or of men? " 
This question, which He asked of them, 

They could not answer then. 

For thus they reasoned with themselves : 
" If we shall say from heaven, 

He will say : ' Why not, then, to him 
Was your attention given ? ' 

"But yet, if we shall say of men, 

The people's wrath we fear ; 
For all hold John a prophet true, 

And his name they revere." 

And so they said : ' ' We cannot tell. ' ' 

He answered : ' ' Nor to thee 
Tell I by what authority 

I do the things you see." 



596 



NEW TESTAMENT STORY IN VERSE. 



And then, as evening fell, the Lord 

With His disciples went 
Unto the mount of Olives, where 

The night they often spent. 

And in the morning they returned, 

And lo ! as they passed by, 
They saw the fig-tree in the way, 

All withered up and dry. 

And Peter then remembered well : 

" Master, behold," he said, 
"The fruitless tree which Thou didst curse 

Is withered all and dead. ' ' 

And Jesus, answering, said to them : 

" Verily, I say to you, 
Have faith in God and doubt Him not, 

And ye shall such things do. 

"And who shall to this mountain say, 

In firm, believing faith, 
' Be thou cast forth into the sea,' 

It shall be as he saith. 

"And whatsoever ye desire 

And ask for when ye pray, 
Believe that ye receive the gift ; 

It shall be yours straightway. 

"And when you pray forgive all those 

Who have offended you, 
That so your Heavenly Father may 

Forgive the wrongs you do." 



The Law of Love. 

,OW, " Master," said a Pharisee, 

Thus tempting Him again : 
' ' Which commandment is the greatest 
That the law doth contain ? ' ' 

Jesus said : ' ' Thou shalt love the Lord 
Thy God with all thy heart, 

And all thy soul and all thy mind — 
This is the first great part. 



"And the second is like to it : 
Thou shalt thy neighbor love 

In the same way thou lov'st thyself; 
By deeds this new law prove. 

" Upon these two commandments— 
Within the spirit wrought — ■ 

Hang all the law that Moses wrote, 
And all the prophets taught." 



ft 



The Widow's Mites. 

ND now the Lord was sitting where 

He could the people see 
As they cast their gifts of money 

Into the treasury. 

And many rich cast in large sums ; 

Then came a widow, poor, 
And she threw in two mites, which make 

One farthing, and no more. 

Then the Lord called His disciples 
And said to them : " Verily, 

This poor widow has cast the most 
Into the treasury. 

' ' For all they, of their abundance, 
Offered, some less, some more, 

But she, of want and penury, 
Did cast in all her store." 



The Hypocrites. 

TESUS spoke to the multitude, 
sr^\ That gathered at His feet : 
\~y ' ' The scribes and Pharisees do sit 
In Moses' sacred seat. 

" Do, therefore, what they bid you do, 

But follow not their way ; 
For they, themselves, keep not the law, 

Nor do they what they say. 

" For they bind heavy burdens 

For other men to bear ; 
But will not give a helping hand 

To ease another's care. 




THE TEN VIRGINS. 



597 



598 



NEW TESTAMENT STORY IN VERSE. 



"And all they do is to be seen 

Of men they daily meet ; 
Their outward garments they adorn, 

Down to their very feet ; 

"And love the upper rooms at feasts, 
And greetings in the crowd ; 

And the chief seats in synagogues 
And titles make them proud. 

" But be not ye called ' Rabbi,' for 
To Christ that name is given ; 

And call no man father on earth ; 
Your Father is in heaven. 

" Nor be ye masters called, for One, 
Even Christ, your Master is, 

And he that would be greatest, let 
The servant's place be his. 

"And whoso shall exalt himself 

Shall be low and abased, 
And he that humbles himself shall 

To lofty seat be raised." 



B 



He 'Weeps Over Jerusalem. 

ND then, His gentle spirit grieved 
For Israel's sin and pride, 

With tender pity in His voice, 
He sorrowfully cried : 



" O, Jerusalem, Jerusalem ! 

Which doth the prophets kill, 
And stonest them sent unto thee, 

The promise to fulfil ; 

' ' How oft would I have gathered 
Thy children to my breast, 

As a hen her brood doth gather 
Beneath her wings to rest. 

"And ye would not. And now, alas ! 

Behold your sad estate, 
Your doom is nigh, your house is left 

Unto you desolate. 



' ' Moreover, ye shall not see me 

Until ye say the word : 
' Blessed is He that cometh in 

The name of Israel's Lord.' " 

And His disciples then He warned 
To watch, and faithful be, 

Not knowing at what hour they 
The Son of Man should see. 



Parables of the Virgins and Talents. 



ft 



.ND then He pictured to their minds, 

In parables most clear, 
What should take place before the throne 
When the Lord should appear. 



The fate of the ten virgins, 
Of whom but five were wise, 

And five were foolish, without grace, 
He placed before their eyes. 

And of the nobleman who went 

To travel far away, 
And to his servants talents gave, 

Their wisdom to display. 

And two their talents used in trade, 
And brought their master gain, 

Which pleased him so he raised them up 
O'er cities fair to reign; 

While one was slothful, loving ease, 

His talent hid away, 
And brought with it a vain excuse 

Upon the reck'ning day. 

But his lord answered wrathfully, 

He no excuse would take, 
But told him what he should have done, 

A lawful gain to make. 

Then ordered that they take and cast — 

Nor pity him, nor spare — 
The unprofitable servant 

Out into dark despaii. 



NEW TESTAMENT STORY IN VERSE. 



599 



ft 



The Corn of Wheat. 

ND while He taught the people all, 

From highest to the least, 
Some Greeks appeared, who had come up 

To worship at the feast. 



The same approached to Philip, who 

Was of Bethsaida, 
Saying : " Sir, we would the Master see, 

And from Him knowledge draw." 

Philip and Andrew went apart, 
And they informed the Lord 

That polished strangers, standing near, 
Desired to hear His word. 

' ' The hour — the long-approaching hour- 
Is come," the Lord replied, 

' ' When I should close my earthly work, 
And should be glorified. 

" Verily, I say unto you, 

Except a corn of wheat 
Sink in the ground and die, it will 

Alone produce no meat. 

"But if it die, it brings forth fruit; 

And he that life doth love 
Shall lose it : he that hates it gams 

Eternal life above. 

' ' If any man will serve me, then 

Let him come after me ; 
And where I am, there, also, shall 

My faithful servant be. 

" Now is my soul in agony, 

And what more shall I say ? 
Father, save me from this sad hour, 

My human heart would pray 

' ' But for this cause — that I might die 

Unto this hour I came, 
So in my heart I cry : ' Father, 

Glorify thine own name ! ' " 

Then came there a voice from heaven, 

Saying, in clearest strain : 
" I have glorified it, and I 

Will glorify it again." 



The people standing by were sure 
That thunder shook the air ; 

But others said : " Not so, it is 
An angel's voice we hear." 

Jesus answered, and said : " This voice 

Came not because of me, 
But that ye all might understand 

The power of Deity. 

" Now is the judgment of this world ; 

Its prince cast out shall be ; 
And I, if I be lifted up, 

Will draw all men to me." 



The Traitor Judas. 

iOW Satan to the carnal heart 

Of Judas entered in — 
He that was called Iscariot, 
Who money loved to win. 

And he went unto the chief priests, 

And bargained to betray 
His Master to their evil power 

If they would give him pay. 

And his base scheme these men were glad 

To hear and understand, 
And thirty shining silver coins 

They weighed into his hand. 

And from that time he sought a way 

He could, by sign or word, 
In absence of the multitude, 

Deliver up his Lord. 

The Upper Room. 

|OW came the first day of the feast — 

Day of unleavened bread — 
When the Passover must be killed; 
And the disciples said : 

"Where wilt Thou, Lord, that we shall ga 

And preparation make 
For Thee to eat the Passover, 

And we, with Thee, partake?" 



GOO 



NEW TESTAMENT STORY IN VERSE. 



Peter and John He then sent forth, 
Saying : "As ye walk the street, 

A man, bearing a pitcher 
Of water, ye shall meet. 

* ' Then follow him into the house, 
And to the good man say : 

The Master needs the guest-chamber 
To keep the feast to-day. 

"And a large, furnished, upper room 

He unto you will show. ' ' 
Then the disciples went and found. 

As the Lord said, 'twas so. 

Now, at the evening hour, the Lord 

With His disciples came, 
And sat down round the table where 

Was served the paschal lamb. 

And He said unto them : "I have 
Desired with every breath 

To eat this Passover with you, 
Before I suffer death. ' ' 



Washing the Disciples' Feet. 

'HIS being over, Jesus rose, 
And laid His robe aside, 
And a towel girded round Him, 
So free was He from pride ; 

And with water in a basin 
Washed the disciples' feet. 

O, lowly Master ! loving Lord ! 
Thy meekness is complete ! 

But Simon Peter would refuse, 
With love and high esteem, 

This humble office should be done 
By Jesus unto him ; 

Till Jesus, checking his proud will, 

Answered decidedly, 
By saying : " If I wash thee not, 

Thou hast no part with me." 



Then Peter cried : ' ' Lord, not my feet 

Only from stain be free ; 
But also let my hands and head 

Be purified by Thee. ' ' 

Jesus said : " He whose feet are washed 

Is every whit made clean ; 
And ye are clean, but not you all — 

He Judas, false, did mean. 

So, when the Lord had washed their feet, 

And had His robe put on, 
And took His seat, He said : " Know ye 

What I to you have done ? ' ' 

Then taught them that if He, their Lord, 
Had washed their feet, then so 

Should they to one another 
Such act of grace bestow ; 

That they to His example 

Should prompt respect accord, 

Well knowing that the servant is 
Not greater than his Lord. 



Jesus is Betrayed. 

k OW, after this, was Jesus sad, 

And trouble did display ; 
For one of them who sat with Him 

He said should Him betray. 

And then, all being sorrowful, 

Said: "Is it I?" in turn. 
But He said : " ' Twere good for that man 

If he had ne'er been born." 

Now the disciple Jesus loved, 

Who next His bosom lay, 
At sign from Peter asked : ' ' Who, Lord, 

Would vilely Thee betray? " 

Jesus said : " When I dip the sop 

It shall be that man's lot." 
And when He dipped He gave it to 

Judas Iscariot. 




m\ 






u, . 



#3 



^5g^^^— f *- 



EC, c^>-o ff\C \ 



ABBATH 



MSM^^ 



TOAy Ko KeeTi^Ep>f^ + 



REMEMBER THE SABBATH DAY. 



602 



NEW TESTAMENT STORY IN VERSE. 



Yet upon Judas' callous heart 

No softening touch it gave : 
But Satan entered into him, 

To harden and enslave. 

Jesus said : " What thou do'st, do now. 

None knew what this did mean ; 
But Judas rose and left the room, 

And sought a different scene. 



m 



The Last Supper. 

ND now the evening shades had closed, 
And night was o'er the sky ; 

Supper was ended and lamps lit 
Within that chamber high. 



The Lord took bread, and, blessing it, 

He brake in pieces small ; 
Saying : " Take, eat, this is my body, 

Once broken for you all." 

Then took the cup, and, giving thanks, 

He gave it to them, too ; 
Saying : " Drink ye, for this is my blood, 

Which is poured out for you. 

"And eat this bread, and drink this cup, 

For memory of me. 
But I'll not taste the wine till I 

My Father's kingdom see." 



Peter's Warning. 

^HEN Peter cried out in alarm : 
" Lord, whither goest Thou? 

I will go with Thee unto death, 
Or unto prison now." 

Jesus said to him : " Verily, 
Before the cock shall crow, 

This day thou wilt deny full thrice 
That thou the Lord dost know." 



ft 



Promise of the Comforter. 

GAIN the Master's voice arose 

In precious converse sweet, 
The last and richest lessons, 

With wisdom most replete : 

" Let not your heart be troubled, 

Believe in me, most true, 
For in my Father's house I shall 

Prepare a place for you." 

And on, in soothing accents, flowed 

Upon their listening ears 
Words which, while they increased their love,, 

Excited still their fears. 

For He talked of going from them, 

Yet being with them still, 
And giving them what they should ask, 

If they would do His will ; 

And said He would pray the Father 

The Comforter to send — 
The Holy Ghost — who, teaching them, 

Would lead them to the end. 

And again He said unto them, 

As He, at first, had said : 
" Let not your heart be troubled, 

Nor let it be afraid. ' ' 



w 



The Parable of the Vine. 

HEN it was time to go, He said : 
"Arise, let us go hence," 

And they all stood and sung a hymn 
Ere they departed thence. 



Then out into the shadowed street, 

After the close of day, 
The Lord and His eleven friends 

Walked slowly on their way ; 

On towards the mount of Olives, where 

His custom was to go, 
Along the well-known path which crossed 

Where Kedron's waters flow. 



NEW TESTAMENT STORY IN VERSE. 



60S 



And still the Master, as His wont 
When walking with His friends, 

Continued teaching golden truth 
The which to glory tends. 

He likened Himself to a vine, 
While they the branches were ; 

His Father was the husbandman, 
Who of the plant had care ; 

And charged them that they must bear fruit, 

And never barren prove ; 
His Father should be glorified 

Through faith that works by love. 

And charged them to abide in Him, 

And thus much fruit return ; 
And warned them 'gainst the dreadful fire, 

Where barren branches burn. 

He then unfolded to their view 
The things that should be done, 

When He, their Head, should go away, 
And they be left alone ; 

And told them if they asked of God, 

In His name, any thing, 
Such prayer would quickly rise to heaven, 

And joyful answer bring. 

Again He spoke to them of love, 

And of His blessed peace, 
And 'said, as He had overcome, 

So should their warfare cease. 



m 



His Prayer for His Disciples. 

ND then He stood and raised His eyes 

To heaven's transparent dome ; 

And in the same clear voice He said : 

Father, the hour is come." 



Then followed such a solemn prayer, 
With holy nearness filled, 

As human lips ne'er breathed before, 
By faith however thrilled. 



The prayer ended, then Jesus crossed 

Over the Kedron brook, 
And the last walk, in silence calm, 

With His disciples took. 



Christ in Gethsemane. 

N Olivet a garden grew — 

Gethsemane its name — 
And here, in that portentous hour, 

The "Man of Sorrows" came. 



The shadows of the midnight fell, 

And silence reigned around, 
As He and His eleven friends 

Trod the familiar ground. 

Then, Oh ! such heavy agony 

Descended on His soul, 
That even His strong spirit was 

Unable to control. 

He said to them : " Exceeding woe, 

Beyond all mortal grief, 
O'erwhelms my soul ; watch here while I 

In prayer shall seek relief. ' ' 

Then went a little farther off, 

And on His face He fell, 
And offered up this earnest prayer : 

" If it be possible, 

" My Father — Oh ! My Father ! — 

Let this cup pass from me. 
Nevertheless, Thy holy will, 

And not my will shall be." 

Then, coming back to those He left, 

A mournful watch to keep, 
He found them prone upon the ground, 

And wrapped in heavy sleep. 

But Jesus said : ' ' Sleep now and rest, 

The hour is close at hand. 
Behold the Son of Man betrayed 

To an ungodly band." 



604 NEW TESTAMENT STORY IN VERSE. 

At the Palace of the High Priest. Christ before Pilate. 



^»ND as He spake, behold a crowd 
With lanterns and with swords; 
And Judas, traitor, came before, 
With kiss and guileful words. 

But He who reads all hearts, and points 

To what He finds amiss, 
Said : "Judas, dost thou thus betray 

Thy Master with a kiss? " 

Then gently turning to the crowd, 
He asked them : ' ' Whom seek ye ! " 

They said : ' ' Jesus of Nazareth. ' ' 
He answered : "I am he." 

And the armed band led Jesus 

Along the city road, 
Up to to the high priest's palace — 

Caiaphas' abode. 

Meanwhile sat Peter by the fire, 
Wondering how this would end, 

And feeling wholly powerless 
His Master to defend. 

A servant, passing, said to him : 
" Thou with this man hast been. " 

But Peter in great fear replied : 
" I know not what you mean." 

And soon another said he had 

Of Jesus' friends been one, 
But Peter cursed and swore that he 

Had never Jesus known. 

Just then the cock crew, shrill and clear, 

And Jesus turned His face, 
And full on Peter cast a look 

Of love, reproach and grace. 

Then over Peter's aching heart 

Repentant anguish swept, 
And he rushed out into the dawn, 

And bitterly he wept. 



ft 



ND now the morning beams appeared. 

The council of the Jews 
Led Jesus to the judgment hall, 

That they might Him accuse. 



ft 



And Pilate gathered to his aid 

Chief priests and rulers all, 
And Jesus stood before him in 

The royal judgment hall. 

And Pilate said unto them : "Ye 
Have brought this man to me, 

Saying, ' He perverts the people,' 
But no fault in him I see. 

" Nor yet Herod ; for I sent you 
With your prisoner to the king ; 

But no offence to Roman law 
Could you against him bring. 

" I, therefore, will chastise him 

And order him released ; " 
For 'twas custom he should free to them 

A prisoner at the feast. 

But they exclaimed : "Away with him, K 
And cried, with one accord, 

That he release Barabbas, 
And crucify the Lord. 

Now Barabbas was a robber, 

And they knew his record well ; 

He for murder and sedition 
Lay in a prison cell. 

" Why, what great evil hath he done? " 

Pilate, the third time saith ; 
For he knew it was for envy 

That they desired his death. 

Pilate's Wife's Dream. 

GAIN upon the judgment seat, 

To end this cruel strife, 
Sat Pilate, when a servant came 
With message from his wife. 



606 



NEW TESTAMENT STORY IN VERSE. 



" Beware " — the word the lady sent — 

" That thou no evil do 
To Him who stands before thee now — 

That man so just and true. 

" For I while sleeping on my bed, 

Have suffered, in a dream, 
Much anguish and distress of mind, 

This day, because of him." 

Then Pilate saith to Jesus : 

"Art thou the very king 
The Jews expected should appear, 

And their salvation bring ? ' ' 

" My kingdom," Jesus answered, 

" Is not beneath the skies, 
Else to protect me from the Jews 

My servants would arise. ' ' 

"Art thou a king, then? " Pilate asked. 

" Thou sayest it," the reply; 
■" For I was born, and hither came, 

The truth to testify." 

Pilate said to Him : " What is truth? " 

Then left the judgment hall, 
And said unto the Jews : "I find 

In Him no fault at all." 

Then Pilate, taking water, washed 

His hands before them all ; 
And said : " This just man's blood on me 

Shall not in judgment fall." 

Then answered all the people : 
" Let this man's blood be shed ; 

And let it fall on each of us, 
And on our children's head." 



The Crucifixion. 

T was outside the city wall 
' Of proud Jerusalem, 
That Roman soldiers crucified 
Whom Pilate dared condemn. 



But from the suffering Nazarene 

No word of murmur came ; 
Patience appeared through keenest wrong, 

And dignity through shame. 

Only this kind and earnest plea 
Their malice from Him drew : 

" Father, I pray, forgive them now, 
They know not what they do." 

The Mother of Jesus. 

,OW there stood by that dreadful cross 

The mother of the Lord, 
i Whose soul with sharpest agony 

Was pierced, as with a sword. 

When Jesus therefore saw her near, 

And His disciple, John, 
The man whom He loved best, He said : 

" Woman, behold thy son." 

Then said to the disciple : 

" Thy mother here behold ! " 

And John thenceforth his loving care 
Around her did enfold. 

The Darkened Sun. 

L OW 'tis high noon and, solemn sight, 

The sun withdraws his face, 
, And shadows, over all the land, 

The beams of day replace. 

All nature, wrapped in solemn awe, 

Stood shuddering in dismay, 
As hours of stern, Almighty wrath, 

Passed tediously away. 

Once, from the cross, an anguished voice 
Came languidly. : "I thirst, ' ' 

And then a cry, as though the heart, 
So full of love, liad burst. 

"Eli, Eli," these were the words, 

• ' Lama Sabachthani ? ' ' 
Oh ! what acutest agony 

Wrung forth that mournful cry ! 



NEW TESTAMENT STORY IN VERSE. 



607 



Meanwhile a sponge, in vinegar, 
One standing near Him dips ; 

And, putting it upon a reed, 
He lifts it to His lips. 

He then, with exclamation loud, 

His voice aloft doth send, 
Saying : ' ' Father, now into Thy hands 

" My spirit I commend ! " 

And, then, behold ! the temple vail 

From top to bottom rent ; 
An earthquake shook the city's walls, 

The rocks to pieces went. 

And the centurian, with his guard, 

Seeing these signs abroad, 
Exclaimed in fear; "Now, of a truth, 

' ' This was the Son of God. ' ' 



The Burial. 

jOW a good man, Joseph by name, 

Of wealth and high renown, 
In secret a disciple true, 
Of Rama's ancient town, 

Besought that Pilate grant to him 

Permission to remove 
The body of the Crucified, 

Whom he had learned to love. 

And then came Nicodemus, 
With aloes and with myrrh — 

Another who had been of Christ 
A secret worshipper. 

And- these two men, who ne'er had made 

Profession, great or small, 
Prepared the sacred body for 

An honored burial. 

They wrapped it, with the spices, 
In clean, white linen clothes ; 

According to the way in which 
The Jews their dead dispose. 




Then reverently laid it down 

In Joseph's tomb — quite new, 
Which he had hewn from out the rock, 

His own last sleep in view. 

The Resurrection. 

*HE Sabbath passed in sullen calm, 

The Lord of all things slept, 
And some exulted in their crime, 

While others mourned and wept. 

It passed, it ended, and, behold ! 

While darkness veiled the sky, 
Midst shock of earthquake, there came down 

An angel from on high. 

He sought the silent sepulchre, 

And rolled away the stone — 
The heavy stone that filled the door — 

And took his seat thereon. 

His features shone with lightning glow, 

His robes were snowy white ; 
With solemn awe the keepers shook, 

And fell, as dead, with fright. 

Women at the Tomb. 

EANWHILE the day began to dawn— 
The first day of the week — 

And sorrowing women early came, 
The sacred tomb to seek ; 

With spices and with ointments sweet, 

To preserve the precious clay ; 
And saying : ' ' Who shall roll for us 

That heavy stone away ? ' ' 

But when they reached the sepulchre, 

They saw the stone removed, 
And, entering in, they also missed 

The form of Him they loved. 

Instead, they saw a strange young man, 

Sitting up on the right, 
Clothed in a long, white flowing robe, 

And they were filled with fright. 



608 



NEW TESTAMENT STORY IN VERSE. 



And he said unto them : " Fear not, 
Ye seek Him who was slain. 

He is not here. He's risen indeed, 
Come, see where He has lain." 




n 



The Ascension. 

N sacred Olivet, once more, 
The apostles met their Lord, 

And looked with rapture on His face, 
And heard with joy His word. 



He spake with old-time gentleness, 

And dignity, and love, 
Commanding that they should not from 

Jerusalem remove. 

' ' But wait there till the promise of 
My Father come," He said, 

" Of which you heard me plainly speak 
The night I was betrayed. 

" For John baptised with water, 

But ye shall feel the glow 
Of baptism with the Holy Ghost, 

Not many days from now. ' ' 

And as He talked He led them on 

As far as Bethany, 
When they, together, forward came 

And asked Him earnestly, 

Saying : ' ' Lord, wilt thou at this time 

To Israel restore 
The kingdom in such splendor 

As it enjoyed of yore ? ' ' 



But Jesus said unto them all : 
" 'Tis not for you to know 

That which the Father doth intend 
Respecting things below. 

" But ye shall be endued with power, 
And strength, and majesty, 

After the Holy Ghost has come 
Upon you from on high. 

" And ye shall witness unto Me 

Both in Jerusalem, 
Judea and Samaria, 

And lands ye now condemn. ' ' 

And then He lifted up His hands, 
And blessed them as they stood, 

While He ascended from their sight, 
Their Master, great and good. 

And they beheld Him rise aloft 

Into the ether bright, 
Until a cloud enveloped Him, 

And bore Him from their sight. 

And while they looked up after Him 
Toward heaven, amazed and sad, 

Behold two angels stood by them, 
In white apparel clad ; 

Which said : "Ye men of Galilee, 

Why stand ye, gazing up,, 
As though the Lord had gone away, 

And left you without hope ? 

" As ye have seen Him rise to heaven. 

In majesty sublime, 
So, in like manner, shall he come, 

In the allotted time." 



HELPS TO THE STUDY OF THE BIBLE. 



QL\)t $3tfcle. 



I. THE TITLE OF THE BIBLE. 



The Title of the Bible is of medieval origin. It is not 
found in Anglo-Saxon, though Gospel (God-spell or good- 
spell, i.e. story of God or good story) has come to us from 
that tongue. It is derived through the Norman French 
from the Latin Biblia, which was treated in the Middle 
Ages as a feminine singular noun, though it was a mere 
transliteration of the Greek neuter plural /3i,8Aia. That 
Greek Christians should call the books which were read 
in their churches rd /3i,8Aici (The Books) was natural 
enough : but this usage has not been traced higher than 
the fourth century, when it is found in Chrysostom. In 
the Gospels, and Acts, and Epistles, the book's which were 
read in the Jewish synagogues are often entitled "The 
Scriptures." Sometimes (e.g. 1 Cor. xiv. 21) "The Law" 



seems to be used as a name which comprehends them all. 
Paul, in a notable passage, calls the books of Moses, if 
not the whole of the Hebrew Canon, " The Old Covenant " 
Utt'l Trj avayvuttfeL T135 7raAaia? Sta(?7JK7)5, 2 Cor. iii. 14). 
In the same context he describes himself and his fellow- 
labourers as "ministers of a New Covenant." These terms 
(»; 7raAcua 6ia8>jK7) and >j Kaivr) 6ia#7JK7j) were employed 
afterwards by ecclesiastical writers to denote the Jewish 
and Christian Scriptures respectively. The Latin render- 
ing of SiaflTJKTj fluctuated at first between instrumentum 
and testamentum ; but testamenlum prevailed. Hence in 
the languages of the West the two collections of writings 
which make up the Bible came to be called "The Old 
Testament " and " The New Testament." 



II. THE CANOX OF SCRIPTURE. 



Canon (Greek, a straight rod), used figuratively of a 
testing rule in art, logic, grammar, or ethics, occurs in 
the sense of a " rule of life " in Gal. vi. 16. In the early 
ages of Christianity, the term was used generally to de- 
note a standard of opinion and practice. Its first direct 
application to the Holy Scriptures occurs in the "im- 
primatur " appended by Amphilochius to his Catalogue 
(a.d. 380); though Origen seems to have termed those 
books Canonical which Christians regard as genuine and 
of Divine authority. Oncanonical books are those not 
specified in the Canon. Apocryphal books are those of 
uncertain authority ; they are found in MSS. as well as in 
printed Bibles in company with the Canonical books, 
and are read for historical purposes, and for " instruction 
of manners." External and internal evidence alike is 
against their inspiration and Divine authority, and they 
are no part of the rule of faith. The Bible is the Canon, 
or authoritative standard, of religion and morals. 

THE JEWISH CANON. Before the Captivity there 
are only faint traces of the mode of preserving the sacred 
writings. Moses ordered "The Book of the Law" to be 
put "in the side of the ark" (Deut. xxxi. 26; cp. 2Kings 
xxii. 8). To this was subsequently added that of Joshua, 
and other Annals ; and later, Proverbs, and some Pro- 
phecies, for Daniel refers to the " Books " (ix. 2.), Zeeha- 
riah to "the Law and former Prophets" (vii. 12), and 
Isaiah to "the Book of the Lord" (xxix. 18; xxxiv. 16). 
Ezra and the " Great Synagogue " most probably deter- 
mined the Canon of the Law in its final shape; and Ne- 
hemiah " gathered together the acts of the kings and the 
prophets, and those of David" when "founding a library" 
for the second Temple (2 Mace. ii. 13), c. 432 B.C. The first 
notice of the Old Testament as a collection of writings 
is in the Prologue to the Greek translation of Ecclesias- 
ticus (B.C. 131), which specifies the "Law and the Pro- 
phets, and the rest of the books." (Cp. Luke xxiv. 44.) 
Fhilo Juda;us (B.C. 20 — a.d. 40) refers to constant use of 
"the laws and oracles produced by the prophets, and 
hymns and other" (writings). Josephus (a.d. 38— c. 100) 
enumerates twenty-two books as "divine," viz. five of 
Moses, thirteen of Prophets (in which Job was probably 
included), and. four of "hymns and directions of life.'' 



He mentions all the books of the Old Testament as Ca- 
nonical, except Job, Proverbs, Ecclesiastes, and the Song 
of Solomon, to which he does not allude, as none of 
them furnished any materials for his work. He also 
adds, that, since the death of Artaxerxes (B.C. 424), "no 
one had dared, up to his day, to add anything to them, 
to take anything from them, or to make any change 
in them" (Against Apion, 1. 8). Thus, the Jewish Canon 
was finally settled in the time of Ezra and Nehemiah, 
and its contents were identical with our own, our thirty- 
nine books being grouped so as to accord with the 
twenty-two letters of the Hebrew alphabet (the twelve 
minor prophets counting as one, Euth being coupled 
with Judges, Ezra with Nehemiah, Lamentations with 
Jeremiah, while the two Books of Samuel, Kings, and 
Chronicles were reckoned as one each). That these did 
not constitute the entire Hebrew sacred literature is evi 
dent from the fact that reference is made in the Old 
Testament to fifteen other books, while others again are 
mentioned in the Apocrypha which were rejected from 
the Jewish Canon. The whole of the books included in 
the Jewish Canon are quoted in the New Testament as 
" Scripture", except Judges, Ecclesiastes, the Song of 
Solomon, Esther, Ezra, and Nehemiah ; but, in addition, 
the "Book of Enoch" is quoted by Jude (verse 14). Our 
Lord also quotes from an unknown book (Luke xi. 49—51 ; 
John vii. 38), and so, too, James (iv. 5, 6). Jerome notices 
that the twenty-two books coincide with the letters in 
the Hebrew alphabet, and that the five double letters 
coincide with the five double books (Samuel, iUngs.Chro- 
nicles, Ezra, and Jeremiah). He gives the contents of the 
Law, Prophets, and Hagiographa in exact accordance with 
the Hebrew authorities, as mentioned above, classing Da- 
niel with the last. The Talmud also agrees in the same 
list, and gives the writers of the several books. 

THE CHRISTIAN CANON. The Books of the Jewish 
Canon were read from the first in Christian assemblies, 
as of Divine authority (Lardner, ii. 132, 526), and were 
largely quoted by ecclesiastical authors. Melito and Ori- 
gen deemed it important to enumerate them carefully. 
Together with the writings of the Apostles and the Evan- 
gelists they formed the Christian Canon. 



III. VERSIONS OF THE SCRIPTURES*. 



GREEK VERSIONS. 1. Of tbese the Septnagint occu- 
pies the highest rank. According to tradition, it was 
translated from the Hebrew by seventy-two Jews, each of 
whom, in a separate cell, made a complete translation 
of the entire Old Testament, and, when compared, these 
seventy-two copies were found to be so completely iden- 
tical that they were deemed to be inspired. Jerome dis- 
believed this story; and the inequality of the rendering 
of different portions seems to afford convincing proof that 
they were the work of different persons and of different 
times. More probably it was begun in the time of Ptolemy 
Lagi, and finished in that of his successor Ptolemy 
Philadelphus (B.C. 285). It seems to have been the only 
Scripture with which the Alexandrian Jews and the 
early Christian writers were familiar. It is not accurately 
translated from the Hebrew, the text showing many 
important variations, both in words and phrases, as well 
as some additions to the original ; and it contains many 
Coptic words. In this version, the Pentateuch possesses 
the highest literary merit, the Book of Proverbs ranks 
next, and Ecclesiastes occupies a very low place ; the Pro- 
phets, Psalms, and other books are poor productions, 
while the Book of Daniel was so incorrect as to be disused 
by the early Christian Church. 

2. Aquila, at the instigation of the Alexandrian Jews, 
sought in the second century a.d. to correct the inac- 
curacy of the LXX. by a new translation, which was 
so literal as to be sometimes unintelligible : it was highly 
esteemed by the Jews, and is quoted in the Talmud ; 
but it is discredited by early Christian writers. 

3. Theodotion, about the same time, revised the LXX., 
merely correcting its inaccuracies, and his translation of 
Daniel superseded that of the LXX. 

4. SymmachHS (c. a.d. 200) gives his name to a new 
translation, which is paraphrastic, like the LXX., but 
displays more purity and elegance of language. It pro- 
ceeded from the Ebionites, a sect of Christian heretics, 
who did not admit the divinity of Christ. 

Three later versions (quoted in Origen's Hexapla) were 
anonymous : only fragments of them are preserved. 

SYRIAC. The Peshito version has been attributed to 
the second or even to the first century after Christ, and 
a Syiiac version certainly existed very ecrly. It contains 
all the Canonical Books of the Old Testament, as well as 
those of the New (except the latest, viz. the 2nd and 3rd 
Epistles of John, 2 Peter, the Epistle of Jude, and the 
Revelation). The Old Testament is translated from the 
Hebrew. This version has been always accepted by all 
sections of the Syrian Church as authentic, and from it 
several Arabic translations have been made. 

LATIN VERSIONS. Fragments of an ancient Latin 
Version of the African Church, translated from the LXX., 
of about the second century a.d., are found in ancient 
Christian writers. This was superseded in Italy by the 
Itala, and this in turn by the Vulgate (i.e. the current 
text). Jerome (a.d. 383) revised the current Latin version 
of the New Testament. He also translated the Old Testa- 
ment into Latin from the Hebrew. For this work he took 
up his residence at Bethlehem, and was occupied upon it 
for twenty-one years. Although at first the reverence for 
the LXX. militated against its reception, from the time 
of Gregory the Great it became the authorised version of 
the Western Church. This translation, however, was gra- 
dually corrupted by intermixture with otherLatin versions. 



* For Notes on the Hebbbw Text of the Old Testament, see 
Section IV. 



The discordance of the copies in use was noticed by the 
Council of Trent in one of its decrees, and Sixtus V gave 
to the world a revised text in 1590 a.d. Three years later 
the present standard edition was issued by Clement VIII. 
Besides the Syriac and the Latin, there are many other 
versions, made at different times, and in countries widely 
separated one from another. These are for the most part 
independent testimonies, and not mere copies of some one 
common original, as their verbal differences sufficiently 
attest ; but their complete agreement in all essential points 
demonstrates the care with which the sacred books have 
been preserved, while it establishes their integrity more 
satisfactorily than that of any other ancient book is esta- 
blished. 

ENGLISH VERSIONS. Translations of the Psalter 
and of some other parts of the Bible were made in the 
thirteenth century or earlier. 

1380. Wycli/fe translated the New Testament from 
the Latin Vulgate. His followers added the Old Testa 
inent. (The whole work was edited by Forshall and 
Madden for the Clarendon Press in 1850.) 

1525. Tyndale's NeiD Testament was printed at Cologne, 
Many copies of it were publicly burnt by order of the 
Bishop of London. 

1535. Miles Coverdale translated the whole Bible from 
the Latin Vulgate and the German, probably under the 
patronage of Thomas Cromwell. This was the first ver- 
sion of the whole Bible published in English. It was 
probably printed at Zurich. 

1537. Matthew's Bible. A fusion of the two translations 
of Tvndale and Coverdale by John Rogers. This was 
begun abroad, but the printing was eventually under- 
taken by Grafton and Whitchurch of London. It was 
published with the King's licence, and was the first 
''Authorised Version." 

1539. Taverner's an expurgated edition of Matthew's 
Bible, edited by Taverner at the instigation of the eccle- 
siastical authorities. 

1539. Cranmer's, or The Great Bible. A new edition of 
Mattliew's Bible, revised, and compared with the Hebrew, 
by Coverdale and others, and published in England under 
the sanction of Cranmer. 

1560. The Geneva Bible. Published by the refugee re 
formers at Geneva, and for half-a-century the most 
popular of all English versions. 

1568. The Bishops' Bible. A revision of the Great Bible 
made at the sucgestion of Archbishop Parker by fifteen 
theologians, eight of whom were Bishops. A second edi 
tion appeared in 15T2. 

15S2. Tlie Uheims Version of the. New Testament. This 
translation was made from the Vulgate. A companion 
translation of the Old Testament was published at Douai 
in 1609-1610. 

1611. The Authorised Version, translated from the He- 
brew and Greek (by order of James I) by forty-seven 
divines, each taking a portion, which was revised by 
the whole body. This, from its great excellence, gradually 
superseded all preceding versions. 

1885. The JJoli/ Bible, being the Version set forth 
a.d. 1611 compared with the most ancient authorities anri 
revised. Printed for the Universities of Oxford and Cam- 
bridge. 



10 



SH)e ©in ^Testament 

IV. GENUINENESS AND INTEGRITY OF THE 
OLD TESTAMENT. 



In writings which claim to command belief from the 
world in all ages the following credentials are requisite : — 
1. — Genuineness, i.e. that they are the works of the persons 
whose names they bear, 2. Integrity, i.e. that they are 
the unaltered writings of those authors. 

ITS GENUINENESS, Exteesal Evidence. Tne 
Jews, to whom these boots were entrusted, have been in 
all ages unanimous In their testimony that the Penta- 
teuch was written by Moses ; the Psalms by David, and 
those whose names "are affixed to them ; the Proverbs by 
Solomon; and that others were the work of those whose 
names they bear ; and, with equal unanimity, testify to 
the authority of those books whose writers' names are 
lost. They are accredited by successive generations, till 
we come to the mention of them in the " Prologue " to 
Ecclesiasticus, the treatise of Josephus against Apion, 
and the writings of the New Testament. They are also 
frequently quoted by one another 'as authoritative and 
genuine ; and the Pentateuch, Psalms, and Prophets, as 
well as the historical books, are so quoted by our Lord 
Himself. They were all admitted to be genuine by suc- 
cessive councils of the Christian Church. 

Internal Evidence. (1) The Nationality of the writers. 
They all (with the possible exceptions of the authors of 
Job and Esther) profess to be Jews of Palestine, a people 

geculiarly separated from the rest of mankind by religion, 
y unique customs, and by physical position. These pecu- 
liarities are implicitly maintained throughout the whole 
books, which show no evidence of contact with the litera- 
ture of any other countries except those in which the 
writers profess to have been in temporary exile. 

(2) The Language, except in Daniel and Ezra, is uni- 
formly Hebrew, which ceased to be a living speech soon 
after the Babylonish Captivity. Some parts of Daniel and 
also of Ezra are written in Hebrew, others in a form of 
Aramaic which is transitional, and presents various points 
of difference from the later Chaluee. Thi3 curious phe- 
nomenon finds its explanation in the residence of Daniel 
and Ezra at Babylon, and their relation t o Babylonian and 
Persian rulers who successively held sway over that city 
and the surrounding countries. 

(3) Circumstantiality. The records contain histories, 
frequent genealogies, and biographies, all of which are 
capable of more or less verification from other records, 
but no material discrepancy has been proved. 

(4) The undesigned Coincidences (see Blunt's work on 
this subject) are numerous and deserve attention. Then, 
again, the physical allusions are exclusively applicable to 
Palestine, whose geographical and geological conforma- 
tion Is unparalleled ; while thejloi'a and.fauna, as gather- 
ed from the work itself, have been proved by modern ex- 
plorers to correspond exactly with the phenomena of that 
country (see Table of " Tkees, Plants, &c," pp. 78 foil.). 

ITS INTEGRITY. The scrupulous care taken by Ezra, 
and those who followed him, to preserve the text of (he 
Old Testament, after its Canon was completed, is suffi- 
ciently evident from the zealous accuracy with which 
the discrepancies in the text of various copies have been 
preserved. This is perhaps most conspicuous in certain 
Psalms, of which two distinct MSS. are extant, containing 
in some instances as many as sixty variations in the 
text of the two copies. Tlie ancient Hebrew, in which 
it was wTitten, was, after the Captivity, superseded by the 
Aramaic (a mixture of Chaldee with Hebrew). Eor a time 
the former was retained as the sacred, while the latter 
was the vernacular, language , but, before the Christian 
era, almost all the Scriptures were translated into Ara- 
maic. In the time of Ezra, it is evident that an Aramaic 
version followed the reading of the Hebrew original in 
the synagogues (Neh. vlii. 8). These Aramaic interpre- 
tations, called "Targums," are valuable ,as affording proofs 
of the correct readings of ancient MSS. of the Old Testa- 
ment, and also of the precise meaning of obscure words. 

Of these Targums ten have come down to us, giving 



between them a complete interpretation of the whole of 
the books, except Ezra and Nehemiah The Targum to 
Daniel is not fully known. The earliest are those of Jona- 
than (on the Prophets) and Onkelos (on the Pentateuch) : 
the former is a paraphrase, the latter a literal translation, 
word for word, from the Hebrew ; the former was written 
shortly before the Christian era, while Onkelos was con- 
temporary with Christ, and a pupil of Gamaliel 

The Hebrew MSS. consist of the Synagogue Rolls, and 
copies for private reading. The former are the more im- 
portant, and were written, as Josephus tells us, on fine 
skins (some of which, found in the Crimea, and there- 
fore possibly belonging to the Jews of the Dispersion, 
are still preserved in the Imperial Library at St. Peters- 
burg) The care with which they were transcribed Is 
evident from the rules laid down in the Talmud. One 
scribe copied the consonants, another inserted the vowel- 
points and accents in a fainter ink, a third revised the 
copy, and a fourth wrote in the Masorah. These rolls 
consisted of, (1) the Pentateuch (or Law) ; (2) ilegilloth 
("rolls"); and (3) the haphtaroih ("dismissals"). It Is 
from these and the Greek translations, made by the A- 
Iexandrian Jews, compared together, that a correct copy 
of the Scriptures must be derived ; and the English Au- 
thorised Version was formed from the best recensions 
known at the time of its preparation. 

Although the "various readings" in the MSS. and 
printed editions of the Hebrew Bible are very numerous, 
being estimated at 30,000, and even by some scholars at 
200,000, these are very unimportant. The Hebrew Bible of 
the present day is substantially the same as the recension 
made by Ezra and others, which was the " Textus Recep- 
tus"of our Lord's time. In it, however, the old phrase- 
ology has been occasionally modernised, obscure expres- 
sions explained by glosses, and the chronologies and 
genealogies have suffered, especially through the errors 
of transcribers Thus there are many alterations in the 
language, yet none in the meaning, of the original writers. 
We have no autographs and no perfect MSS, of either 
Hebrew or Greek Scriptures, neither have we of any 
Greek or Latin classic author ; on the contrary, there is 
no ancient book (sacred or secular) of which the text is 
not more or less imperfect. In this respect the Hebrew 
Scriptures stand in the same position as all other writings 
of antiquity. Dr. Bentley states the case truly :— " It la 
a fact undeniable, that the sacred books have suffered no 
more alterations than common or classic authors, and 
have no more variations than what must necessarily have 
happened from the nature of things ; and it has been the 
common sense of men of letters, that numbers of MSS. 
do not make a text precarious, but are useful, nay neces- 
sary, to its establishment and certainty." 

The Talmudists undertook a highly critical collation of 
many different texts, which, however, they interpreted 
by a great mass of traditional commentary ; but they 
collected together all that was known and approved of 
(both written and oral) respecting the sacred books, re- 
jecting what was not supported by a considerable weight 
of testimony. In the sixth century a.d., a Bchool of 
Jewish Doctors at Tiberias, known as the "Masoretes," 
extracted from the Talmud the traditional comments 
IJ/asorah) of criticism and grammatical emendations, 
in order to establish the genuine text of the Hebrew 
Scriptures. The text, as so fixed by them, became the 
standard, from which others were multiplied. In the ele- 
venth century a collation was made of the Masoretic text 
of Tiberias, known as the Palestine Codex, with the 
Babylonian text, and between the two there were found 
to be eight hundred differences of reading, none of them 
however, in any way affecting the sense of the subject 
matter. 

The Samaritan Pentateuch must belong to a date earlier 
"-.han the Captivity of Judah, as the Samaritans had no 
intercourse with the Jews subsequently: it is highly 
probable that it was prior to the separation of the two 
kingdoms. A careful comparison, in modern times, of its 
text with that of the Hebrew (" Textus Receptus ") has 
shown that they agree in every material point, the dif- 
ferences being merely verbal. 



11 



V, SUMMARY OF THE BOOKS OF THE OLD TESTAMENT. 



DIVISIONS OF THE OLD TESTAMENT. The He- 
brews divided their sacred books into three parts:— 

1. "The Law" (Torah), comprising the five books of 

Moses. 

2. "TnE Prophets" (Nebiim), comprising the books 

of Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, 
Isaiah, Jeremiah, Ezekiel, and the twelve Minor 
Prophets. 

3. "The Scriptures" (Kethublm). Under this title! ln 156 ° 

were placed : 

(1) Psalms, Proverbs, Job. 

(2) Song of Solomon, Ruth, Lamentations, Eccle 

siastes, Esther. 
(8) Daniel, Ezra, Nehemiah, 1 and 2 Chronieles. 



a colon (t), which is retained in the Prayer-book version 
of the Psalms to point them for chanting. In the thir- 
teenth century a more systematic division into Capitula 
or Chapters, ascribed to Stephen Langton, or Hugh of 
S. Cher, was generally adopted in the Latin Vulgate to 
facilitate reference to the text. In the sixteenth century 
the Masoretic division into Verses was combined with 
this division into Chapters, and passed from the Latin 
Vulgate into the English translation published at Geneva 



1. The Law. The " Book of the Law" is mentioned in 
Deut. xxxi. 24, 2C ; Josh. 1. 8 ; viii. 34 ; xxiv. 26. The dis- 
tinctness of the five portions" shows that they were de- 
signed to be separate, and so distinct names were found 
for each. The Hebrews used for this purpose the chief 
word in the first verse of each. In the LXX. they are de- 
noted by titles indicating the subject-matter, which are still 
In use in the Christian Church, e.g. Genesis, Exodus, &c. 

2. The Prophets. This general appellation was given 
to these twenty-one books, because they were written bu 
Prophets, who. as the Teachers of the people, were natu- 
rally the annalists also : e.g. Samuel, Nathan, Gad, Iddo, 
Isaiah, Jeremiah, &c. "We read of them sometimes as 
living in communities. They seem to have cultivated 
literature, music, psalmody, &c. ; and their writings, 
whether devotional or historical, were regarded as more 
or less prophetic (which means instructive, as well as 
predictive, cp; Acts xiii. 1; 1 Cor. xiii. 2, 8). They were 
divided into Priores (Joshua, Judges, 1 and 2 Samuel, 
1 and 2 Kings) and Posteriores ; these last being sub- 
divided into Majores and ilinores. The former designa- 
tion was given to the writings of Isaiah, Jeremiah, and 
Ezekiel, because of their greater bulk, as well as pro- 
phetical pre-eminence ; the latter to the remaining twelve 
prophetical books. The book of Daniel was excluded, 
partly on account of its author having exercised no pro- 
phetic office among " the people," partly because of its 
late reception into the Sacred Canon ; and also, in later 
times, because It was quoted by Christians against the 
Jews. 

3. The Scp.iptures include the remaining books of the 
Hebrew Canon. The first group (1) consisted of the de- 
votional books used in the services of the synagogue (the 
Psalms and Proverbs weekly, Job on most of the great 
fasts). The second (2), called the "Five Rolls," supplied 
for the most part the Lessons used on special festivals ; 
the third (3) was a sort of Appendix, in which were placed 
those Canonical books which were not ranked among 
" The Prophets." 

DIVISIONS OF THE BOOKS. The quotations made 
in the New Testament from the Old cite only the book 
(Acts ii. 16) from whence they are taken (except in the 
case of the Psalms, Acts xiii. 33, 35). They are mostly 
from the books read in the synagogue every Sabbath-day, 
and there are indications of a division into sections (Luke 
iv. 17 ; Acts xiii. 15, 33, 35 ; xv. 21 ; 2 Cor. iii. 14). 

The Talmud divided "The Law" into fifty-four por- 
tions, one for each sabbath of the intercalary year. 
These were called Parshioth, which were subdivided 
into lesser Parshioth, being the sections of the Lesson 
taken by each individual Reader. These, again, were 
classed under two heads, viz. " Open " (Petuchoth), which 
marked a change of subject, like the modern paragraph, 
and began with a fresh line in the MSS. ; and " Shut " 
(Satumoth), corresponding to minor divisions, like sen- 
tences, marked only by a space in the line. These breaks 
in the text were denoted by the initials "P" or "S"in 
the margin, to catch the reader's eys ; which would 
seem to be the origin of the 11 placed before certain 
verses in the Authorised Version. 

" The Prophets " also were subdivided into Sabbath 
Lessons, though not with the same precision or authority. 
These portions were called Haphtaroth (" dismissals"), 
because they were read immediately before the close of 
the service. These were in the ninth century a.d. sub- 
divided by the Masoretes into Verses (Pexukim), the ter- 
mination of each In the Hebrew MSS. being marked by 



In our Old Testament the books are conveniently ar- 
ranged according to their subject-matter, thus : 1. The 
Pentateuch (or Five Books of Moses). 2. The His- 
torical Books (from Joshua to the end of Esther). 
3. The Poetical or Devotional Books (from Job to the 
Song of Solomon). 4. The Prophetical Books (from 
Isaiah to Malachi). 

l.—TffE PENT A TEUCH, ot five-volume book, is ascribed 
to Moses by all tradition, Jewish and heathen ; and 
is in other parts of the Old Testament quoted as such, 
and also by our Lord and His Apostles (Matt. xix. 8 ; 
John vii. 19 ; Acts iii. 22). 

In the Old Testament history, whenever mentioned, it 
is treated as one book, and as an original book of Moses, 
under the various titles,— "The Law of Moses" (Ezra 
vii. 6), "The Book of the Law of Moses" (Neh. viii. 1), 
"The Book of Moses" (Ezra vi. 18), "The Book of the 
Law of Jehovah by the hand of Moses " (2 Chron. xxxiv 
14), "The Book of the Covenant" (2 Chron. xxxiv. 30) 
"The Book of the Law of Jehovah "(2 Chron. xvli. 9). This 
designation extends from the days of Jehoshaphat (B.C. 
915) to the time of Jesus the son of Sirach (c 250— 2uo 
B.C.). There can be little doubt that the book so styled is 
virtually the same as our Pentateuch, and identical with 
the " Book of the Law" placed by Moses in the ark (Deut. 
xxxi. 26). 

The Creation". There is no conflict between the Mosaic 
account of creation and geology. As regards the forma- 
tion of the material globe, It Is merely stated, in general 
terms, " In the beginning God created the heaven and the 
earth." The distinction must be carefully observed be- 
tween the words " created " and " made " throughout 
the first chapter of Genesis. The six days' work relates 
entirely to the Divine action on the earth's surface, and 
the objects visible from it, at the beginning of the pre- 
sent epoch of humanity : thus - 

1. A change from darkness to light. 

2. Separation of waters above and below ny the interven- 

tion of a firmamen*".. 

3. A further division of the waters below into seas and 
earth, followed by growth of vegetable life. 

4. Appearance of sun, moon, and stars, visible from the 

earth's surface. 

5. Production of living creatures out of the water and ln 

the air. 

6. Production of animals, including man, from the mate- 

rial earth. 

The summary account of the Creation in the Fourth 
Commandment (Exod. xx) refers, in general terms, only 
to the appearance under the Divine hand of visible phe- 
nomena above the earth's surface ; but in neither of these 
accounts is there any allusion to the mode by which for- 
mations below the crust of the earth were made. 

GENUINENESS OF THE PENTATEUCH. Although 
some fragments claim a higher antiquity, Genesis is ac- 
knowledged to be the most ancient complete book in exist- 
ence. It must be viewed, however, in connexion with the 
four books that follow it, and of which it is an integral part, 
the scope of the whole being the foundation of a theocracy 
based upon the idea of a single family. Although there 
seem to be portions of more ancient narratives embodied 
by the writer in the book as it now stands (e.g. the story 
of Lamech and his two wives ; a second account of the 
Creation, chap. ii. ; the battle of the five kings against 
four in the Vale of Siddim ; the meeting of Abraham and 
Melchizedek ; &c), whence some have supposed that the 
original narrative has been enlarged at various times by 
three or more subsequent compilers ; yet it is believed 
that the record in its present state is substantially that of 
Moses, with a few later additions made in the time of the 
monarchy. Some commentators maintain that two quite 



12 



SUMMARY OF THE PENTATEUCH. 



distinct narratives have been interwoven together: the 
one, more ancient, in which the Deity is throughout de- 
signated by the general term Elohim (God), while in the 
other He is called by the more mystic name of Jehovah 
(The Lord)— the former representing a general Divine 
Influence in the material world, the latter a super- 
natural, overruling power, creating and directing it, and 
requiring adoration in return. These two portions are 
characterised as the Elohistic and Jehovistic ; the former 
teaching natural, the latter revealed religion. There is, 
however, throughout the Fentateuoh a unity, which can 
only be ascribed satisfactorily to one writer. 

In the Book of Exodus also, some critics have conjec- 
tured the existence of two distinct documents (Elohistic. 
and Jehovistic) blended together, though they find it 
much more difficult to accurately define them. The book, 
as a whole, is strongly impregnated with the atmosphere 
of Egypt, as made known to us by modern research. Its 
language shows a large infusion of Egyptian words ; the 
Ten Plagues are directed, in three groups, against the 
three primary divinities of ancient Egypt, viz. water, hea- 
venly bodies, and earth,— as also is the Second Command- 
ment; the enactments of the Mosaic Law are based upon 
Egyptian life ; the whole constitution of religious worship 
is antagonistic to Egyptian mythology (e.g. the sacrifice 
of sacred animals), and presupposes residence in a camp, 
and in a wilderness, as the established rule; while words 
peculiar to such a life remain stamped upon ordinances 
and accessories of worship throughout the religion of the 
nation. Thus, the place of worship is always " the Taber- 
nacle," i.e. the tent ; excommunication implies being "cast 
out of the Camp;" the scapegoat carries the sins of the 
people into the " Wilderness ;" the Sabbath becomes a rest 
from the labour of " Bondage ;"and the peculiar rites of the 
Passover, such as the posture of the eaters, the unleavened 
bread, and " the haste," possess their significance as me- 
morials of a hasty flight; while the Divine Presence on 
Mount Sinai is commemorated by the erection at Jerusa- 
lem of an artificial mountain by Solomon, on which the 
figurative presence of the "Most High "is localised, and 
even the lence, placed round Mount Sinai by Moses.is per- 
petuated by a trellis at the foot of Mount Moriah. Hence, 
internal evidence Btronglv supports the belief that the 
book was written at the time and under the circumstances 
professed by its author. It is doubtful, however, whether 
we are to ascribe a period of 215, or of 400, years to the 
residence of the Israelites in Egypt, as the passages in the 
record are ambiguous; but the number of the people, at 
the time of the Exodus, would suggest the longer period. 

In Leviticus and Numbers, the attempt to define two 
distinct Elohistic and Jehovistic portions has failed to 
command support; it is generally allowed that there is 
but one narrative, in the main ; though there may be 
some minor additions to it of a later date. 

The apparent variation of style (from the historical to 
the hortatory) in the Book of Deuteronomy, as well as 
certain seeming discrepancies between it and the pre- 
vious books, has raised doubts as to its authorship, some 
assigning it to Jeremiah, and others to a Jew living in 
Egypt in the time of Manasseh. The majority of critics, 
however, uphold the traditional theory that it was the 
work of Moses, at the close of his life; since the writer 
evidently had in view the approaching entrance of the 
Israelite's into their promised inheritance. The discre- 
pancies are not irreconcilable, and the enactments which 
provide for an established form of government, including 
even a monarchy and permanent settlement in cities, 
might well be prospective. On the other hand, there 
are many similarities between it and the rest of the 
Pentateuch (e.g. the use of peculiar Hebrew words and 
grammatical forms, the frequent reference to the Jews' 
slavery in Egypt, to Egyptian laws and customs, &c.) 
which are strong evidence in favour of its being the work 
of the same author, to which must be added the direct 
testimony of the writer himself in the book, and its fre- 
quent quotation as the "Law of Moses "in the New Tes- 
tament. On the whole, the great preponderance of testi- 
mony, both from external and internal evidence, favours 
the view that the entire Pentateuch (with the exception 
of a few unimportant phrases) is the work of Moses. 



GENESIS. The Beginning of the inhabited world in 
man's epoch. I. The Creation, Fall, and antediluvian 
history of man, including the Firxt Covenant. II. The 
Deluge, Second Covenant, with Noah, re-peopling of the 
earth ; the Dispersion, and confusion of language. III. 
The Call and history of Abraham and his sons, to the 
third generation, ending with the death of Joseph ; the 
entire book thus embracing a period, according to the 
I generally received chronology, of 2,369.vears. The gene- 



ral subject is the Creation, the decline of humanity through 
sin, and its capability of being reclaimed by communion 
with God its Maker. Hope and faith are kept alive by the 
example of a chosen few, who through obedience to God 
become heirs to promised blessings, which are continually 
postponed, with mercy to those who are siutul, and a 
deepening of faith in those who are righteous. 

EXODUS. The Going out or Departure of the chosen 
people— descendants of Abraham— from bondage in Egypt 
to a promised land, illustrating, in the history of a tribe, 
the general dealings of God with His people, and their 
pilgrimage through temporal life in a probationary state. 
There is declension, moral, political, and religious, till 
the cry of the degenerate, in their conscious misery, rises 
to heaven. Then Divine help appears, working Buper- 
naturally through human means, and deliverance is ef- 
fected by " shedding of blood," the Passover Lamb being 
typical of the redeeming blood of the promised Saviour. 
In brief, the book gives a sketch of the early history of 
Israel as a nation— (1) enslaved, (2) redeemed, and (3) set 
apart, through the blending of its religious and political 
life, and consecrated to the service of God. The Moral 
Law which it contains is universal and unalterable. It 
is in fact an authoritative republication of the Law en- 
graved by the Creator on the human heart. 

It embraces a period of 215, or 4U0. years, and includes 
events from the birth of Moses to the erection of the Taber- 
nacle. The chief of these are:— the early life of Moses, and 
his call to be the Prophet of Israel; the ten plagues, and de- 
liverance of Israel from Egyptian slavery ; the institution 
of the Passover, and dedication of every firstborn male to 
God's service ; the passage of the Red Sea ; miraculous food 
and drink ; victory, by means of praver, over Amalek ; the 
promulgation of the Moral Law; instructions for making 
the tabernacle, ark, and other accessories of worship, with 
the consecration of the family of Aaron to the priesthood, 
and of their vestments; the stricter obligation of the 
sabbath, and punishment for making a visible representa- 
tion of the Deity (e.g. the golden calf). 

LEVITICUS. The book of laws and ceremonies regu- 
lating the service of the sanctuary by the sacred tribe 
(Levi), as substitutes for the firstbornmale of each familj . 
its natural priest. It is closely connected with Exodus ai 
its beginning, and with Numbers at its close : for, while 
the order for consecration of priests is given in the 
former, the ceremony itself is recorded in Leviticus; and 
the exemption of the Levites from military service, and 
their special functions, are given in Numbers. But ii 
has a distinctive character in the general exclusion from 
it of historical narrative (the exceptions being the Con- 
secration of Priests, Death of Nadab and Abihu, Stoning 
of the 31asphemer). It embraces the history of only one 
month. Its contents are :— 1. Laws for the Altar (for the 
people and the priests). 2. Consecration of Priests, and 
death of those offering unbidden incense. 3. Laws of 
clean and unclean food. 4. Purifications, 5. Leprosy. 
6. Day of Atonement. 7. Slaughter of animals. 8. Un- 
lawful marriages and lusts. 9. Precepts on the duties of 
the people and holiness of the priests. 10. Victims for the 
Altar. 11. Convocation days. 12. Weekly offerings of oil 
and bread. 13. Punishment of blasphemer. 14. Sabbatical 
year and Jubilee. 15. Promises and warnings. 1(5. Vows. 

Offerings. The general name korb'an is equivalent to 
oblation, including everything given to the service of God, 
e.g. firstfruits, tithes, contributions to Hie maintenance 
of the sanctuary, priests, worship, and all kinds of 
sacrifices. 

Offerings for the Altar were animal (1. Burnt- 
offerings, 2. Penee-oflerings, 3. Sin-offerings) and vegetable 
(1. Meat- and drink-offerings for the great altar in the 
Court, 2. Incense and meat-offerings for the altar in the 
Holy Place). Every burnt-offering and peace-offering was 
accompanied by a meat-offering and drink-offering, in 
proportion to the victim, thus :— 





Flour. 


Oil. 


Wine,' 


Ephah. 


Hm. 


Hin. 


With a bullock . . . 


A 


l 


l 


With a ram .... 


TTT 


l 
8 


l 


With a sheep or goat . 


tV 


i 


i 



These offerings were (1) Public sacrifices, at the cost 
and on behalf of the "whole congregation" (e.g. daily 
morning and evening sacrifices, and those on festivals; ; 



13 



(2) Private sacrifices, enjoined by law or particular occa- 
sions, or provided by the voluntary devotion of the wor- 
shipper — as thank-offerings. Besides these, there were 
special sacrifices on' the Day of Atonement, Passover, &c. 
A trespass-ottering was a sin-offering, accompanied by a 
pecuniary line. 

Feasts. The weekly festival was the sabbath (comme- 
morating rest from creation, and deliverance from bond- 
age in Egypt); the monthly festival was the day of the new 
moon, on which rest was not enjoined, but additional 
services. The new moon of the seventh month Tisri, 
or Feast of Trumpets, began the civil year, and that of 
Abib the ecclesiastical year. The great festivals were 
(1) Passover, on the eve of the 14th of Abib, which lasted 
to the 21st; (2) Pentecost (the fiftieth day after), or feast 
of weeks, on completion of the harvest ; (3) Tabernacles, 
from the 15th to 23rd of Tisri, commemorating the in- 
gathering of all fruits. The people lived for a week in 
booths, to remind them of their desert wanderings. The 
last day was "the great day" (John vii. 37). This feast 
was preceded by the Day of Atonement. Every seventh 
year was sabbatical, when the land had rest. Every fif- 
tieth was a jubilee, when slaves were freed, land sold re- 
verted to .Us original owner, and mortgages were can- 
celled. 

To these were added Purim ("Lots"), Mth and 15th of 
Adar, in remembrance of the deliverance by Esther; and 
the Dedication, of the Second Temple (25th of Chisleu). 

Fasts. The only fast appointed by the Law was the 

Day of Atonement," the 10th of Tisri, spoken of in Acts 

xxvii. 9 as "the Fast." Four annual fasts were observed 

by the Jews diring the Captivity ; and special fasts were 

kept en occasions of national humiliation. 

NUMBERS. This book Is so named from the two 
numbering!! of the people, at the beginning and end of 
the wanderings. It comprises a period of thirty-eight 
years and three months, from the completion of the Law- 
giving, "the first day of the second month of the second 
year" of the Exodus, to the first day of the fifth month 
of the fortieth year. Its contents are: (1) The breaking- 
up of the encampment at Sinai ; arrangement of the 
army, and the service of the priestly tribe, with an in- 
ventory of their charge ; the parting service and bless- 
ing. (2) The march upon Canaan, and its repulse. (3) 
Rebellions; confirmation of Moses and Aaron in autho- 
rity; condemnation of the people to death in the wil- 
derness. (4) Various events in the forty years' wandering. 
(5) Events of the last year, e.g. the deaths of Miriam and 
Aaron ; Balaam's mission ; the corruption of the people 
by the Midianites, and its consequences ; laws of inherit- 
ance, and of certain sacrifices, solemnities, and vows; 
summary of journeys ; boundaries of Canaan, and Levi- 
tioal cities. 

DEUTERONOMY, the repetition of the Law, consists 
mainly of three addresses by Moses to the people who 
had been born in the wilderness, and had not heard the 
original promulgation of the Law. To these are added 
some of the latest acts and words of the lawgiver, viz. the 
appointment of his successor, his song, and his final bless- 
ing, to which was appended (probably by Joshua) the ac- 
count of his death. 

The first address is introductory, reminding the people 
of their deliverance from bondage, of God's guidance 
and protection in their wanderings, and their frequent 
ingratitude, closing with a warning from ,he past, and 
an exhortation to obedience in the future, so as to secure 
the inheritance now within reach. The second is a prac- 
tical exposition of the whole Law, beginning with the Ten 
Commandments, more particularly applying the precepts 
of the First Table ; followed by the enforcement of par- 
ticular regulations in three main groups, viz. (1) laws 
concerning religion; (2) concerning administration of 
justice: (3) concerning private and social rights. The 
third address is the solemn renewal of the covenant, with 
an impressive recital of the blessings upon observance, 
and the curses on neglect of the Law. The delivery of 
these speeches, of the song, and final benediction, together 
with the closing scene of Moses' life, could not have 
occupied more than ten days (the first ten of the eleventh 
month of the fortieth year). Their character is that of 
a solemn exhortation, their style earnest and Impressive, 
with a review of the past, and a stirring appeal to the 
future career open before his hearers on the other side of 
the Jordan. Moses vividly portrays to those who had 
not seen it «he divine delivery of the Law at Sinai. He 
recall" -nuch that had been forgotten, or remained in 
ah-vance from want of opportunity to exercise it in the 
'.wilderness; but all of which would now be the code 
'of laws under which, as a settled people, they must be 

1 



governed. His hearers are only partially conversant with 
the Law ; hence some things are assumed, others are 
dealt witn in minute detail, and even supplemented by 
new regulations to complete the Mosaic system (chaps, 
xii— xxvi). These later civil institutions are promul- 
gated by God's command, and so have the same Di- 
vine sanction as those relating to religious worship. In 
this book Moses comes forth as a prophet, enunciating 
some of the most notable predictions in the Old Testa- 
ment (xviii. 15 foil, and xxviii— xxxii). 

2.— THE HISTORICAL BOOKS (from Joshua to Esther 
inclusive) contain the history of the Israelite people 
during three great periods of their national lite: (1) 
As a confederation of independent tribes united by 
religion and blood ; (2) as a monarchy, separated after 
three generations into two perfectly distinct king- 
doms ; (3; as tributary to foreign invaders. 

JOSHUA (Jehovah is salvation), the first of the twelve 
so-called "Historical Books," embracing a period of 
twenty-five years, is supposed to have been written 
by Joshua, whose name it bears. He was the suc- 
cessor of Moses, as the prophet of the Lord and leader of 
His people, to whom was entrusted the task of settling 
them in Canaan. It consists of three parts: (1) The 
conquest of Canaan during the seven years' war, and 
destruction of its thirty-one kings. (2) Distribution of 
the country by lot, and settlement of the tabernacle at 
Shiloh. (3) Final admonitions, and death of Joshua, 
which must have been added by one of his survivors. 
The characteristic feature of the book is that " the Lord 
drove out the nations before them," and that " He 
fought for Israel." The conquest opens with the mi- 
raculous fall of Jericho, after the renewal of circum- 
cision, and the apparition of the "Captain of the Lord's 
host." Then follows a march Into the interior, ,y> the 
primary altar of Abraham at Shechem, where the cove- 
nant is renewed by oath and sacrifices ; and next trie mi- 
raculous victory at Beth-horon, and general panic of the 
heathen inhabitants. It closes with a general assembly 
at Shiloh (where the tabernacle was permanently fixed), 
the allotment, of territory to each tribe, and a final renewal 
of the covenant at Shechem, followed by Joshua's death. 
The typical aspect of the history is pointed out in the 
Epistle to the Hebrews, chap. iv. 

Date and Authorship. That the events are recorded 
by a contemporary is evidenced by such passages as iii. 
15, 16; v. 1; the prophetic character of the writer by 
vi. 26; though some later additions to the original are 
traceable in x. 13; xix. 47; xxiv. 29—33. The expression 
used of certain memorials as remaining " up to this day," 
which occurs fourteen times, does not in any case seem 
to be inconsistent with the period embraced by the nar- 
rative; while it is difficult to imagine that any but a 
contemporary could have written such passages as vi. 25 ; 
and his two addresses (xxiii and xxiv), as well as the 
various records of tils intercourse with God, would appear 
to have been committed to writing by Joshua himself, 
who isexpressly declared to have written some documents 
(xxiv. 26). Ewald supposes that the book has undergone 
five transformations at, the hands of successive compilers; 
but this view has met with little support. Others have 
tried to discriminate between an Elohistic and Jehovistic 
narrative; but this hypothesis is difficult to maintain. 
The authorship has been variously attributed to Joshua 
(according to the tradition of the Jews and early Christian 
writers), Phinehas, Eleazar, one of the elders who survived 
Joshua, Samuel, and Jeremiah ; again, some have assigned 
its date to the time of the Judges, the reign of Josiah, 
and even to the time after the Babylonish Captivity. All 
these conjectures present, far greater difficulties than the 
old tradition, that it is the work of Joshua, who followed 
the example of Moses by writing the annals of his own 
time ; a task which seems to have been divinely committed 
to him on his firat appointment as the assistant of Moses 
(Exod. xvii. 14). 

JUDGES, the second historical book, comprising a 
period of about 300 years (or 450 years, according to 
the LXX. chronology, quoted by Paul, Acts xiii. 20), 
chronicles the gradual decline of Israel, after Joshua's 
death, into a state of political anarchy and religious 
apostasy. 

Date and Authorship. Its authorship Is uncertain ; 
but Jewish tradition ascribes it to Samuel. The phrase, 
" up to this day." is thought by modern critics to signify 
the time of Solomon; though I. 21 seems to refer to a 
date prior to David's capture of Jebus at the beginning 
of his reign, while xviil. 14 would seem to mark a date 
posterior to the Assyrian captivity of Israel. There Is 



SUMMARY OF THE HISTORICAL BOOKS. 



little doubt that chaps, i. 6— xvi. form an early record, 
moit probably written by Samuel, and continued by other 
annalists ; and that these documents were combined into 
one harmonious whole (terminating with 2 Kings), pro- 
bably by Ezra, or Nehemiah. The text of the whole is, 
" There was no king in Israel ; every man did that which 
was right in his own eyes." The government may be 
called a confederation of tribes. But irreligion, and the 
want of unity, made them a prey to the heathens aroundj 
whom they neglected to extirpate. Seven times Israel 
became subject to a foreign yoke, while thirteen judges 
assumed, by God's command, or the people's choice (as 
Abimelech), a temporary dictatorship. Of these some 
were contemporaries, as Samson and Samuel, and proba- 
bly Abimelech, Tola, and Jair. This office subsequently 
became life-long (after Jephthah), and hereditary (in 
Samuel's time), gradually preparing the way for a mo- 
narchy. 

It is notable that, from the days of Phinehas to the 
days of Eli, the priesthood is never mentioned, and that 
in Eli the office had passed from the family of Eleazar to 
that of Ithamar, on account, as the Jews say, of the sanc- 
tion given by the former to Jephthah's unnatural sacrifice. 
The Books of Joshua and Judges bear the same relation 
to the books of the Law as the Acts of the Apostles to the 
Gospels ; but the former mark the decline of the Jewish, 
the latter records the progress of the Christian Church. 

RUTH. This is a sequel to the Book of Judges (with 
which the Jews classed it), and is the link connecting 
that period with the monarchy. It supplies the genealogy 
of David, and so carries on the descent of the " promised 
seed" from Abraham. It comprises a period of ten 
years, during the judgeship of Deborah and Barak, and 
is said to have been written by Samuel. It is remarkably 
rich in examples of faith, patience, industry, tender 
affection, and of the merciful providence of God, in 
bringing good out of evil. The pious amiability of Boaz 
contrasts favourably with the prominent characters a- 
mong the judges (ADimelech, Jephthah, Samson); while 
the conversion of the Moabitess, her adoption into the 
church of God, and her acceptance as " a mother in Is- 
rael," put to shame the decline into heathenism of "the 
chosen people" and the immorality displayed in the 
closing chapters of the Book of Judges, and anticipate 
the warning of Christ, " Many shall come from the east 
and west, and shall sit down with Abraham, and Isaac, 
and Jacob, in the kingdom of heaven" (Matt. viii. 11). 

As the Books of Joshua and Judges show the dealings 
of God with tribes confederate and yet mutually inde- 
pendent, so the four succeeding books show His dealings 
with His people under a monarchy. The nation takes 
its tone from the king, as the father of the family: ac- 
cording as he walks with God, in the ways of David, he 
prospers ; if he follow the statutes of Omri, or walk in 
the steps of Jeroboam, he fails, and is dethroned. Thus 
there are eight kings of Israel in the first ninety years, 
five of whom meet with violent deaths ; while of the six of 
Judah in the same space, only the last is killed, as a 
punishment for his alliance with the house of Ahab. 

1 and 2 SAMUEL. The two books bearing Samuel's 
name are one in the Hebrew Canon, while in the LXX. 
they are called 1 and 2 Kings. The former of the two 
is a continuation of the history of the judges, containing 
the narrative of the office of the last two (Eli and Samuel), 
who were not warriors, but only civil governors. Samuel 
is the connecting link by which the judgeship passes on 
to monarchy. To his personal character, administrative 
skill, and intellectual ability is due the reformation of 
the people from unbridled licentious anarchy to a peaceful 
acquiescence in a monarchy and a respect for justice. 

The latter portion of the book contains the history of 
the reign of Saul, the first king, selected in accordance 
with the qualities desired by his subjects. He is the 
personification of the Israelite character; proud, selfish, 
reserved, obstinately stiffnecked, and profane, he sought 
to govern absolutely, instead of as the vicegerent of 
God. But he was never actually sovereign of more than 
the central part of the country. Indeed he was rather the 
pastoral chief of amalgamated tribes than the monarch 
of a kingdom. 

Date and Authorship. There is no evidence, either ex- 
ternal or internal.bearing on the authorship of these books, 
neither is their title indicative of more than the subject- 
matter of their former portion (like that of the Book of 
Exodus). Comparing them with the Books of Kings, we 
judge the author to have written during a time when the 
Mosaic Law was forgotten, as he betrays no displeasure 
at its infringement by sacrificing in high places, such as 
it shown by the writer of the Kings. Therefore their date 



would seem to be prior to the finding of the Law by 
Josiah ; while the mention of Ziklag being attached to the 
kingdom of Judah (1 Sam. xxvii. 6) marks a period subse- 
quent to the secession of the Ten Tribes. The compila- 
tion of these annals must therefore be assigned to a period 
between the accession of Rehoboam and that of Josiah 
(from B.C. 976 to B.C. 640); and the purity of the language 
accords with this supposition, though these books may 
not have assumed precisely their present form and ar> 
rangement until the days of Nehemiah (2 Mace. li. 13). 



1 and 2 KINGS. These two books are united in one 
in the ancient Hebrew copies. The present division is 
taken from the LXX. and Vulgate. They give the history 
of the kingdoms of Israel and Judah from the death of 
David to the Captivity. The history of the two kingdoms 
is intermingled until "the captivity of Israel, after which 
that of Judah is continued for 130 years longer. The 
whole is a conflict between faith and infidelity ; the "sons 
of God" and the "sons of men;" the worship of Jehovah 
(the Supreme eternal Source of Life) and Baal (the per 
Bonification of natural causes). Israel declines from God 
her kings follow Jeroboam, "who made Israel to sin.' ( 
She becomes outcast, and her record is wiped out of the 
Book of Life, just as is that of the family of Cain and the 
apostate descendants of Noah and of Abraham ; while 
Judah is stayed by a few faithful kings (as Asa, Heze- 
kiah, Josiah), repents of her unfaithfulness during her 
exile in Babylon, and is restored. Both books contain 
several prophecies, and are quoted by our Lord and the 
writers of the New Testament as historical (see Luke 
iv. 25—27; James v. 17). Their authorship is uncertain. 
It is probable that annals of their own times were written 
by several of the prophets, and that a continuous history 
of these kingdoms was compiled out of them by Jeremiah 
or Ezra. The number of provincialisms in the text points 
to a late origin, and there is a great similarity of style 
between them and the Book of Jeremiah (whose author- 
ship Jewish tradition favours). There is likewise a very 
marked resemblance between the later portion of 2 Kings 
(in the incidents of which Jeremiah was a participator) 
and the corresponding narratives in the book which bears 
his name, and m which some of the events are described 
more fully (cp. 2 Kin. xxv. 22, and Jer. xliii. 7); while the 
writer appears to have remained in Judsea during the 
Captivity, and the history terminates at the precise point 
where Jeremiah is carried into Egypt and is lost sight of 
But the vividness of certain scenes (such as the blogra 
phies of Elijah and Elisha, the scene of Ahab consulting 
Micaiah, and the career of Jehu) seems to betoken an 
eye-witness, whose record has been introduced unaltered 
by the compiler. These books embrace a period of 427 
years. 

1 ant> 2 CHRONICLES. These are united into one book 
in the Hebrew, " The Diaries," from whence our title 
arises. In the LXX. they are called "Things Omitted" 
(Paralipomena),OT "Supplement." They contain much 
of the matter of the previous Books of Kings, but supply 
additional information. The genealogical tables are valu- 
able, sinee they record the unbroken line of the chosen 
people for about 3,500 years. 

The authority of these books has been unsuccessfully 
assailed by those critics who wish to maintain that the 
origin of the Pentateuch belongs to the period subsequent 
to the Captivity. Jewish tradition and Christian writers 
agree in ascribing their compilation to Ezra, who obtained 
his material from various annals of the monarchy. The 
cause of their compilation is naturally suggested by the 
first difficulties which would present themselves to the 
leaders of those who returned from captivity, in allotting 
the various portions of territory to the families entitled to 
them according to the Mosaic Law. Again, the mainte- 
nance of the Temple service, and of the payment of tithes, 
&c, required strict legal proof of hereditary descent on 
the part of the officiating Priests and Levites. These two 
great political questions necessitated the compilation of 
authoritative genealogical tables. To this work Ezra and 
Nehemiah seem to have earnestly set themselves. In 
their hands, moreover, the restoration of the Temple and 
its worship became the great feature in the new consti- 
tution. They felt the vital importance of restoring a spirit 
of patriotism in the people, and of confidence in the favour 
of God, notwithstanding the punishment He had inflicted 
upon them by captivity. For this purpose, nothing could 
be more effectual than a continuous history of the nation, 
from David downwards, representing the Divine favour 
as dependent upon the faithfulness of rulers and people 
to the original covenant, and Divine punishment as the 
natural result of unfaithfulness. The Book of Chronicles 
(for it is properly only one) draws the picture which would 
most stimulate hope and patriotism. It gives in order 



15 



NOTES ON THE OLD TESTAMENT 



the establlsiiment of the Temple ritual, with Its course of 
priests and officers, under David ; its further develop- 
ment under Solomon; its restoration under Jehoahayhat, 
Hezekiah, and Josiah ; and the reappearance of Divine 
favour at the final restoration of Church and nation after 
the Captivity. Thus the Chronicles are the beginning of 
the ecclesiastical history which continues in an unbroken 
turead to the end of the Book of Nehemiah, and of which 
i he following is c, summary :— 

I. (Chap:, i— viii) Genealogical tables, and settle- 
ments of the various tribes. 
11. (Chap, ix). The disturbance of these by the Baby- 
lonish Captivity, and their partial restoration 
on their return. (Cp. Neh. xi. 3—22.) 

III. Introduction to the main history, viz. the end of 

Saul's reign, with a complete genealogy, copied 
from one drawn up in the reign of Hezekiah. 

IV. (1 Chron. xi— xxix. 28). History of David. 
V. (2 Chron. i— ix). Eeign of Solomon. 

VI. (2 Chron. x— xxxvi. 21). History of the kings of 

Judah and Israel. 
VII. (2 Chron. xxxvi. 22— Ezra 1. 4). Proclamation of 

Cyrus. 
Vlil. (Ezra iv. 2). First caravan of Jews returns to 
Jerusalem. 
IX. (Ezra iii. 1—7). Restoration of sacrifices. 
X. (Ezra iii. 8—13). Foundation of second Temple 

laid. 
XI. (Ezraiv. 1— 24). Interruption of building of Tem- 
ple by Samaritan interference. 
XII. (Ezra v— vi. 12). Recommencement of building of 
Temple under Darius Hvstaspis. 

XIII. (Ezra vi. 13—22). Completion of the Temple. 

XIV. (Ezra vii, viii). Second caravan "f Jews. 
XV. (Ezra ix, x; Neh. viii}. Governorship of Ezra. 

XVI. (Neh. i, li). Rebuilding of the walls under Nehe- 
miah, and the opposition of Sanballat (from i— 
vii. 4). 
XVII. (Neh. ix— xii). Nehemiah's first administration. 
XVIII. (Neh. xiii). Nehemiah's second administration. 

Peculiarities. The following passages are peculiar to 
the Book of Chronicles, and afford evidence of its aim :— 
1 Chron. xv— xxvii ; xxil— xxix j 2 Chron. xiii— xv ; xxiv, 
xxvi, xxix — xxxi, and xxxv. 

Date and Authorship. Internal evidence favours the 
apposition that Ezra was the author of the Chronicles, 
ince the stvle and the Chaldaisms strongly resemble 
those of the Book of Ezra. 

The writer seemo to have had no personal knowledge of 
the events which happened in Jerusalem after the com- 
mencement of the Captivity, since he entirely ^mit3 the 
details which close 2 Kings ; but the phraseology, which 
accords with that of the Book of Ezra, favours the notion 
that he was resident in Babylon, while the whole history 
terminates with Ezra'o death. The sources of this com- 
pilation aro various tribal genealogical tables and registers, 
the records of certain seers (e.g. Gad, Nathan. Iddo, She- 
maiah), and also the "Booka of the Kings of Israel and 
Judah," and public registers (Neh. xii. 23). 

EZRA. Ezra was the son of Seraiah, and was probably 
born at Babylon. He was a "Scribe" (Ezra vii. 6), who 
went up to Jerusalem with the second body of returned 
captives. He speaks of himself as the author of the book 
which bears his name (vii. 27, 28 ; viii. 1, &c). It consists 
of two portions, with a considerable interval between the 
two. The first gives the return of the captives in the time 
of CyruS (B.C. 536), and the rebuilding of the Temple, in- 
t jmipted bv the Samaritans, but renewed at the preach- 
ide of Haggai and Zechariah. Some portions of this 
book are in Chaldee. The second part relates the second 
immigration of exiles in the reign of Artaxerxes Longi- 
manus (B.C. 457), with Ezra himself, and his reformation 
of the people. The whole period extends over seventy-nine 
/ears (from 536 to 457). 

NEHEMIAH. This was anciently united with the Book 
of Ezra, and in the Vulgate it is called 2 Esdras. It 
carries on the history from about twelve years after the 
close of Ezra's book to the last jubilee (B.C. 445 — 413), 
covering a period of thirty-two years. Zerubbabel had 
rebuilt the Temple, b')t not the city walls of Jerusalem, 
which were restored in fifty-two days under Nehemiah's 
direction. He was full of zeal, and gave up his lucrative 
post of cupbearer to the King of Persia, that he might 
join hi3 fellow-countrymen in their difficulties. He re 
formed their civil and religious condition, enforcing eco 
nomy and justice, attracting a large number of settlers 
to the city, restoring the Temple services, and re-enacting 
the Mosaic Covenant. This closes the Old Testament 
_____ 



History Nehemiah himself, after twelve years' sojourn' 
in Judtea, returned to his post in the Persian Court. 

ESTHER. The book called by Esther's name contains 
an episode in the history of those Israelites who did not 
return from captivity, and it shows their moral decline. 
Having chosen to remain in a heathen land, Mordecai and 
his family accommodate themselves to their adoped na- 
tionality till their lives are imperilled. His kinswoman 
Esther being constrained to compete for a position in the 
harem of a heathen monarch, Mordecai charges her to 
conceal her nationality and religion for temporal aggran- 
disement. Although God's providence never forsakes His 
people, and in answer to their prayers deliverance is 
wrought, His name remains secret among them. The 
contrast throughout between the tone of Mordecai and 
Daniel under similar circumstances, and the inferiority 
of the former to his contemporaries Ezra and Nehemiah, 
are very marked. The incident Is supposed to have its 
historical position between the 6th and 7th chapters of 
Ezra, and Ahasueru3 is conjectured to have been Arta- 
xerxes ; though some see in him a stronger resemblance 
to the effeminate Xerxes, and place the events which this 
book records in the later years of his reign. 

It is impossible to identify Esther with any queen men- 
tioned in profane history, and it is most probable that 
she was a favourite concubine, to whom that title was 
accorded. The author of the book is unknown, but was 
most probably Mordecai, as no one else could well possess 
such minute knowledge of the names of Haman's family, 
as also of that of Esther and the domestic details of the 
palace of Sliushan, as is shown in this narrative. It has 
been attributed to Ezra, who may have brought it with 
him from Babylon to Jerusalem, and added it to the 
Canon. It was written in Hebrew, though additions were 
made to it in Greek by the LXX. (See Notes on the 
Apocrypha, p. 26.) 

The feast of Purim remains to this day as an evidence 
of the truth of the story ; and the book has been always 
esteemed Canonical both by Jews and by Christians. 

3.— THE POETICAL BOOKS (including Job to Song of 
Solomon) were written at various times, some being o£ 
earlier, others of later date than the historical books. 
They are classed together, partly because they are in 
Hebrew verse, but mainly because they formed the 
devotional books of the Jewish Church. 

JOB. The antiquity of this book is proved by its Byyle ; 
but there is much diversity of opinion respecting its date. 
The long life of Job.the patriarchal customs and form of 
worship, the absence of allusion to the Mosaic Law, 
favour the opinion that Job was coeval with Abraham ; 
while the coincidence of names with some of the descend- 
ants of Ishmacl and Esau, and supposed allusions to 
the destruction of Sodom (xv. 34; xviil. 15), point to a 
date nearer th_. Exodus. The scientific and physical 
knowledg: displayed in it, and references to artificial in- 
struments of advanced civilisation (xii. 1, 7, 13), have led 
some to assign it to the time of Solomon. 

As Job is classed with other holy men (Ezek. xiv. 14; 
James v. 11), he was a real person. The place of his 
residence was probably in the N.E. of Arabia Deserta. 

Supposed Date. External evidence. The unanimous tra- 
dition of the ancient Jews ascribes the book to. the Patri- 
archal age, and regards it as substantially based on his 
torical incidents. The Talmudists, while agreeing as to 
its date, regard it as founded upon fact : while others, of 
a later date, have treated it as a parable or a philoso- 
phical fiction. Modern critics, of different schools, unite 
in the view that it is a theological discussion of very high 
merit, founded upon a historical basis, displaying the 
opinions of opposite schools on an unsettled question, of 
the connexion between human suffering and guilt, and 
whether there is any higher motive for religion than 
selfishness. While agreement is nearly uniform that the 
historical incident, belongs to the Patriarchal age, opinions 
differ as to the date of the composition of the book. 
Some place it before the Mosaic Dispensation, others in 
the time of Solomon, and others in a period after the 
Babylonish Captivity. Modern research has thrown some 
light on the question (1) The Assyrian tablets bear wit- 
ness to astronomical knowledge, in the cities of the Eu- 
phrates, as far advanced as that displayed by the Book of 
Job, at an earlier date than B.C. 1750. (2) Assyrian monu- 
ments prove that Chaldaean invasions were not uncommon 
at as early a period. Also tne animals and monsters 
(except the leviathan) used as illustrations by Job are 
precisely those found on Assyrian monuments, but were 
not for the most part familiar to the Jews of Palestine. 
The leviathan (or crocodile), though peculiar to Egypt, 
would be known to the inhabitants of Arabia Petrasa, tn~ 



16 



SUMMARY OF THE POETICAL BOOKS. 



mines of which were extensively worked by Egyptians 
long before the Exodus. 

Internal evidence. The manners and customs portrayed 
in this book are universally allowed to be those of the 
Patriarchal epoch, though not at its earliest stage, since 
many offices, formerly discharged by the children of the 
family, are here delegated to servants. The language 
approximates more closely to Arabic than that of any other 
Hebrew work, and is replete with Chaldaisms, which be- 
long to an early, and not to a late, stage of literature. 
The composition generally is archaic in grandeur and 
obscurity and recalls the oldest portions of the Penta- 
teuch, of the Psalms, of Proverbs (between which and 
the Book of Job an intimate relation has been observed by 
critics of more than one school), and the song of Deborah. 
If we compare it with the poetical compositions of Moses 
(e.g. Exod. xv. Deut. xxxii. and Psalm xc), whole phrases 
will be found to be identical, which favours the supposi- 
tion that Moses either wrote the book, or, finding the origi- 
nal narrative (either written or oral) during hisforty years' 
residence in Midian, gave to it its present form, adding 
its introductory and concluding portions in prose. Modern 
.critics differ much with respect to this book. They are to- 
'lerably unanimous in allowing the main portion (i.e. the 
poetical part;, with the exception of Elihu's speech, to e 
the work of one author, but differ about the two prose 
portions. The great weight of authority, however, favours 
the view that these portions bear a stronger resemblance 
to the Pentateuch than to any other writings ; that they 
belong to the same age, and breathe the same spirit as 
ithe rest of the book, and only differ from it as prose differs 
from poetry. Elihu's speech is a necessary connecting link 
between the dialogue of Job and his friends and the 
final address of God. Objections grounded on the opinion 
that the doctrinal teaching is in advance of the Mosaic 
dispensation have been completely answered. 

Authorship. Some ancient Jewish writers aseriuc che 
authorship to Job himself, which opinion hac _„<jn fol- 
lowed by some subsequent commentators. He has been 
even identified with Joba': ihe Edomite (Gen. x.29); others 
suppose Moses to have been the author ; others, Solomon ; 
others, one of the later prophets ; others, a resident in 
Southern Judaea, on the borders of the Idumeean Desert, 
in the time of the monarchy anterior to Amos, by whom 
Job is largely quoted. 

It consists of three parts :— (1) The Introduction, a prose 
narrative of the cause and extent of Job's sufferings, and 
his patient endurance. (2) The Colloquies between Job 
and his comforters, in poetry, the theme of which is the 
cause of human suffering. His friends affirm it to be 
sin, and exhort Job to repentance. He denies it, appeals 
to facts, and complains of the unkindness of his friends. 
This portion consists of three series : (a) Job's com- 
plaint (en. iii), followed by the speeches of Eliphaz, 
Bildad, and Zophar, each being successively answered by 
Job (chaps, iv— xiv). (6) A further speech of each of these 
three, with Job's answers thereto (xv — xxi). (c) a speech of 
Eliphaz and Bildad, with the answer to each (xxii— xxxi). 
(3)The Argument of Elihu (poetical), that afflictions are 
remedial and for the sufferer's good; followed by a reproof 
to Job for his self-justification, and a vindication of God's 
government (xxxii— xxxvii). (4) The Address of the Al- 
mighty, revealing His power and wisdom ; concluding with 
Job's confession and penitence (xxxvii — xlii. 6). (5) A 
prose Conclusion, narrating the close of Job's life in peace 
and prosperity (xlii. 1—17). 

Psalms. This compiliation has no counterpart in the 
New Testament ; it belongs to both Dispensations. It 
speaks of Christ, and Christ speaks in it. The arrange- 
ment is not chronological, and is commonly assigned to 
Ezra and Nehemiah. The Psalter forms one book, called 
in the New Testament " The Book of Psalms." Its com- 
position extends over a thousand years of the national 
life, from Moses to Malachi, in which Hebrew history is 
set to music. 

The Psalms are divided into five parts:- Part I 
(i-xli) is the composition of David. Part n (xlii— lxxii) 
is Levitic, compiled for the Temple worship in the time 
of Hezekiah, and twenty-one psalms are David's > li— lxxi). 
Part 111 (lxxiii— lxxxix) was compiled for the same pur- 
pose in the time of Josiah. Part IV (xc — cvi) was com- 
piled during the Captivity. Part V (cvii — cl) is miscel- 
laneous ■ seventeen are Davidic, fifteen are Levitic, two 
penitential, and one Mosaic. Psalm cxix. is divided into 
sections of eight verses. In the Hebrew every verse of 
each section begins with the letter of the alphabet in- 
scribed over it, which is evidently intended to help the 
memory in reciting it, as the Psalm was composed by 
Ezra to be sung on the homeward march of the captives. 



The Psalter, then, may be compared to an Oratorio, 
in five parts : — 

I. Decline op Man after the Fall. It commences 
with a Prologue or Overture (Pss. i. andii), followed by 
the insurrection of Absalom ; and concludes (Ps. xli) with 
that of Adonijah, quoted by our Lord as typical of the con- 
spiracy of Judas against Him. The Prologue is ushered 
in with a Beatitude, and the Final Chorus closes with 
a Doxology and double Amen. 

II. Revival of the Church, prefigured by David's 
rising from the the bed of sickness, on which he was lan- 
guishing (Ps. xli), and reviving the monarchy in the 
person of Solomon, whom he proclaims to be king in 
his stead; his bidding him to build a new temple, &c. 
The scheme is the saine as before. A Prologue, ushered 
in by a Beatitude (Ps. xli. closing the one and intro- 
ducing the other), followed by two Psalms of sorrow on 
David's flight from Absalom, and ending with a Beatitude 
and double Amen. 

TIL A Plaintive Recitative. The Church is in dan- 
ger, owing to the degeneracy of Solomon's son ; and the 
land is pillaged by the King of Egypt — again typical of 
the apostasy from Christ in times of peace and prosperity. 
It concludes (Ps. lxxxix) with the peaceful re-assurance of 
God, in an angelic soprano, " Once have I sworn by my 
holiness, that I will not lieunts David," followed by a 
Doxology and Chorus. 

rv. The Antiphon to the Recitative, comprising- 
1. A Prologue, viz. The Prayer of Moses. 2. A Thanks- 
airing, in hopeful confidence of victory. 3. A Double 
Deliverance, from Egypt and Babylon, i.e., entrance and 
return to the Promised Inheritance 4. Doxology. 

V Finale of Triumphant Thanksgiving, figured by 
the return from captivity, consisting of 1. Prologue: The 
helpless wandering of fallen man. 2. The Return to the 
sanctuary of God (fifteen songs of degrees). 3. Restora- 
tion, unfolded in the Dedication Hymn, Song of Ezra, Al- 
ternative Thanksgiving (exxxvi) and Mourning (cxxxvii'i, 

4. Anticipating Extension of the Church to the Gentiles. 

5. Concluding Chorus, comprising five Invitatory Psalms 
to the whole Universe to join in one mighty Chorus of 
Praise, rising forever to the throne of God. 

The Bible Version of the Psalms was made direct 
from the Hebrew in 1610. It is far more accurate, though 
less rhythmical, than the English Prayer Book version. 
The latter comes from Cranmer's Bible (1539): it is 
pointed for chanting, and admirably adapted for that 
purpose ; but it is often more like a paraphrase than a 
translation. 

There is no other Book of Praise so pregnant with 
expressions of the heart's emotions under all the vicissi- 
tudes of life, or so adapted to all climes and ages as to 
be the universal medium of praise for all nations of the 
world. No country but Palestine, varying as it does from 
the arid desert to the mountains capped with snow, could 
have furnished such a combination of subjects for poetical 
imagery ; its vines and fruits ; its valleys thick with corn 
and sh'ining with lilies ; its mountains, torrents, rivers, 
lakes ; its wild and domestic animals, and its beasts of 
prey— all are pictured in the Psalms with a noble sim- 
plicity to which we find no parallel elsewhere. 

For purposes of devotion it has been used as much by 
Christians as by Jews. It is quoted seventy times in the 
New Testament. It is also valuable as supplying addi- 
tional fragments of history unrecorded in otner booKS. ' 



TAELI 



OF THE AUTHORSHIP AND COMPILATION 
OF THE PSALMS.* 



Books. Psalms. 



I. 
H. 

III. 

rv. 
v. 



1— 4l 

42—49 
50 

51— 71 
72 
73— 85 



90—106 
107—150 



Authorship. 



David .... 
TheLevites . . 
Azariah . . . 
David .... 
David orSolomon 
The Levltes . . 
Hezekiah . . . 
The Levites 
( Various : e. g, 
I Moses, Ezra. 
( The Prophets 



1 



When or by whom 
collected for use 
in the Temple. 



Time of 
kiah. 



Hezt 



Time of Josiah. 



Ezra or KTehe 
miah. 



17 



* From Dlunfc's Annotated Prayer Book* 



B 



NOTES ON THE OLD TESTAMENT. 



Headings. There are only tlfty Psalms without some 
heading, and tbeBe are mainly in Part V, composed by 
Ezra and Neheiniah, who probably arranged the book in 
its present form, and may have omitted their own names. 
The headings were already ancient in the time of the 
LXX, but their authority has been much disputed. 
To many of David's Psalms there are " Dedications," 
• " Inscriptions : " e.g. " To the chief Musician on Ne- 
ginoth upon Sheminith " (vi). Some are supposed to con- 
tain musical directions, thus : — 

Ps. v Nechilolh, "wind Instruments," marks the 

nature of the accompaniment. 
Ps. xi...2?eginoth, "stringed instruments," marks the 

nature of the accompaniment. 
Ps. vl.... Sheminith, "upon the eighth," or octave, Is 

to be a bass solo. 
Ps. \ll. ..Shiggaion, "wandering, erratic," refers to a 

gentle, running accompaniment. 
Pa, Till. . Gitlith, " from Gath," denotes either a tune 
or a musical instrument on which the 
accompaniment is to be played, brought 
by David from Gath, and, probably, jubi 
lant. 
Ps. ix...Muth-labben, "a dirge," probably some well 
known tune ; or to be sung by " male 
trebles," i.e. boys. 
Ps.ix.16. Higgaisn, " meditation," either marks a 
pause, the commencement of a recitative, 
or the change to a minor key. 
Ps. xvL.Michtam, "engraven In gold," seems to mark 
its popularity, or its value as an outpour- 
ing of thankfulness. 
Ps. xxll.Aijele.th Shahar, " the hind of the morning," 
may refer either to some tune, or, more 

Erobably, to the use of this psalm at the 
our of the morning sacrifice. 
Ps.xxxll. Maskil, " an instruction," seems to refer to 
the subject-matter, or to its being " Reci- 
tative." 
Ps. xlv. .Shoshannim, "lilies," or "six strings," may 
either be the name of a sweet tune, or the 
accompanying instrument with six strings. 
Ps. xlvi. AlamMh, " virgins," i.e. for " treble voices ; " 

cp. 1 Chron. xv. 20. 
Ps. \lll... Jfachalath, " lute," either the accompaniment, 

or a lively tune. 
Ps. 1t1. ..Jonath-elem-rechokim, "mute, dove among 
strangers," I.e. either a tune so called— 
a dirge— or referring to the subject-matter. 
David in exile. 
Ps. lTll.— Hx, lxxv. Al-taschlth, " destroy thou not." 
Ps. cxx..Ma'aloth, " ascents " or " steps " (" degrees," 
A.V.), the pilgrims' song of those returning 
from captivity ; or to be sung on the 
steps of the inner temple court. 
Setah," eternally, for ever." According to some, forte 
according to others, piano. In the LXX. regarded as 
a musical or rhythmical note, the key-note ; or a sym- 
phony ; or a pause : or Da Capo ; or a blast of trumpets. 
It occurs seventy-one times in the Psalms, and three 
times in Habakkuk. 

To the chief Musician is prefixed to fifty-three. It is 
variously Interpreted : either that the music was com- 
posed by the chief Musician, to whom David dedicated 
the Psalm ; or, that for " to " we should read " by," and 
understand by " the chief Musician " (i.e. David him- 
self), the composer of the words. 

CLASSIFICATION ACCORDING TO SUBJECTS. 

1. Instructive. On the perfection of God's law : 19, 119. 
On the blessing of piety, misery of vice : 1, 5, 7, 9—12, 
14, 15, 17, 24, 25, 32, 34. 36. 37, 50, 52, 53, 58. 73, 75, 84, 
91, 92, 94, 112, 119, 121, 125, 127, 128. 133. On vanity of 
human life : 39, 49, 90. On duty of rulers : 82, 101. 

2 Devotional. Prayek.— Penitence : 6, 32, 38, 51, 102, 130, 
143. Resignation : 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86. 
Contrition : 13, 22, 69, 77, 88, 143. In severe trouble: 4, 
5, 11, 28, 41. 55, 59, 61, 70, 109, 120, 140. 141, 143. In afflic- 
tion: 44, 60, 74, 79, 80, S3, 89, 94, 102, 129, 137. When 
deprived of public worship : 42, 43, 63, 84. Interces- 
sion : 20, 67, 122, 132, 144. 

Pbaise.— For God's providential care: 23, 34, 35, 
91, 100, 103, 107, 117, 121, 145, 116. Of God's attri- 
butes : 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 
»9, 104, 111, 113—115, 134, 139, 147, 148, 151). 



Thanksgiving.— For individual mercies : 9, 18, 22, 
30, 34, 40, 75, 103, 103, 116, 118, 133, 144. For general 
or national mercies : 46, 48, 65, 66, 68, 76, 81, 85, 98, 
105, 124, 126, 129, 135, 136, 149. 

S. Prophetical, chiefly of the Messiah : 2, 16, 22, 40, 45, 68, 
69, 72, 97, 110, 118. 

4. Historical : 78, 105, 106. 



ALPHABETICAL, TABLE OF THE FIRST LINE OF 
EACH PSALM. 

Psalm 
As the hart panteth after the water brooks 42 

Be merciful unto me, O God, be merciful unto me 57 

Be merciful unto me, O God: for man would swallow 

' me up 56 

Behold, bless ye the Lord 134 

Behold, how good. .It Is for brethren to dwell together 

in unity 133 

Bless the Lord, O my soul : and all that is within me 

bless his holy name 103 

Bless the Lord, O my soul. O Lord my God, thou art 

very great 104 

Blessed are the undeflled in the way 119 

Blessed be the Lord my strength 144 

Blessed is every one that feareth the Lord 128 

Blessed is he that considereth the poor 41 

Blessed is he whose transgression is forgiven 32 

Blessed is the man that walketh not in the counsel of 

the ungodly 1 

Bow down thine ear, O Lord 86 

By the rivers of Babylon, there we sat down 137 

Consider mine affliction, and deliver me (ver. 153) 119 

Deal bountifully with thy servant (ver. 17) 119 

Deliver me from mine enemies 59 

Deliver me, O Lord, from the evil man 140 

Do ye indeed speak righteousness 5S 

Except the Lord build the house 127 j 

For ever, O Lord, thy word is settled in (ver. 89 ) 119 

Fret not thyself because of evildoers 37 

Give ear, O my people, to my law 78 

Give ear, O Shepherd of Israel 80 

Give ear to my prayer, O God 55 

Give ear to my words, O Lord, consider my meditation 5 

Give the king thy judgments, O God 72 1 

Give unto the Lord, O ye mighty 29 { 

God be merciful unto us, and bless us 67 

God is our refuge and strength 46 

God standeth in the congregation of the mighty 82 

Great is the Lord, and greatly to be praised 48 

51 

91 
4 

61 
102 
143 

64 

m 

49 
12 
87 
109 
SI 
13 



Have mercy upon me, O God 

He that dwelleth in the secret place of the most High. 
j Hear me when I call, O God of my righteousness 

Hear my cry, O God 

I Hear my prayer, O Lord, and let my cry come unto 

j Hear my prayer, O Lord, give ear to my supplications.. 

! Hear my voice, O God 

| Hear the right, O Lord , 

i Hear this, all ye people 

Help, Lord ; for the godly man ceaseth 

His foundation is in the holy mountains 

:Hold not thy peace, O God of my praise 

!Hcw amiable are thy tabernacles, O Lord 

SHow long wilt thou forget me, O Lord 

I cried unto God with my voice 77 

I cried unto the Lord with my voice 142 

I cried with my whole heart (ver. 1451 119 

I hate vain thoughts (ver. 113) 119 

I have done judgment and justice (ver. 121) 119 

Hove the Lord, because he hath heard my voice 116 

I said, I will take heed to my ways 39 1 . 

I waited patiently for the Lord 40 ' 

I was glad when they said unto me, Let us go Into 122 j 

I will bless the Lord at all times 34 K 

I will extol thee, my God, O king 145 1' 

I will extol thee, OLord 30 f 

I will lift up mine eyes unto the hills 121 , 

I will love thee, O Lord, my strength 18 f 

I will praise thee, O Lord, with my whole heart 91 

I will praise thee with my whole heart 138 r 

I will sing of mercy and judgment : unto thee, O Lord. 1C1 , 

j I will sing o f the mercies of the Lord 89 

L 



18 



SUMMARY OF THE POETICAL BOOKS. 



Psalm 

If it had not beet .he Lord who 'was on om* side 124 

In Judah is God known 76 

In my distress I cried unto the Lord 120 

In the Lord put I my trust 11 

In thee, O Lord, do I put my trust ; let me never be 

ashamed 81 

In thee, O Lord, do I put my trust: let me never be 

put to confusion 71 

It is a good thing to give thanks unto the Lord 92 

Judge me, O God, and plead my cause 43 

Judge me.O Lord 26 

Keep not thou silence, O God 83 

Let God arise, let his enemies be scattered 68 

Let my cry come near before thee, O Lord..(ver. 169) 119 

Let thy mercies come also unto me (ver. 41) 119 

Lord, how are they increased that trouble me 3 

Lord, I cry unto thee : make haste unto me 141 

Lord, my heart is not haughty 131 

Lord, remember David, and all his afflictions 132 

Lord, thou hast been favourable unto thy land 85 

Lord, thou hast been our dwelling place 90 

Lord, who shall abide in thy tabernacle. 15 



Make a joyful noise unto God 66 

Make a joyful noise unto the Lord, ail ye iands 100 

Make haste, O God, to deliver me 70 

Many a time have they afflicted me 129 

My God, my God, why hast thou forsaken me 22 

My heart is inditing a good matter 45 

My soul cleaveth unto the dust (ver. 25) 119 

My soul f ainteth for thy salvation (ver. 81) 119 

Not unto us, O Lord, not unto us 115 

O clap your hands, all ye people 47 

O come, let us sing unto the Lord 95 

O give thanks unto the Lord ; call upon his name. . 105 

give thanks unto the Lord ; for he is good 107 

give thanks unto the Lord; for he Is good 118 

give thanks unto the Lord ; for he is good 136 

O God, my heart Is fixed 108 

O God, the heathen are come Into thine inheritance. . . 79 

O God, thou art my God 63 

O God, thou hast cast us off 60 

O God, why hast thou cast us off for ever 74 

O how love Ithylaw (ver. 97) 119 

Lord God of my salvation 88 

O Lord God, to whom vengeance belongeth 94 

O Lord my God, in thee do I put my trust 7 

Lord our Lord, how excellent is thy name 8 

O Lord, rebuke me not in thine anger 6 

O Lord, rebuke me not in thy wrath 38 

Lord, thou hast searched me, and known me 

O praise the Lord, all ye nations 

O sing unto the Lord a new song ; for he hath done 

marvellous things 

O sing unto the Lord a new song ; sing un;o the Lord 
Out of the depths have I cried unto thee, Lord 



Psalm 



The fool hath said In his heart, There Is no God 

The heavens declare the glory of God 

The king shall joy in thy strength 

The Lord hear thee In the day of trouble 

The Lord is my light and my salvation 

The Lord is my shepherd 

The Lord reigneth, he is clothed with majesty 

The Lord reigneth; let the earth rejoice 

The Lord reigneth; let the people tremble 

The Lord said unto my Lord 

The mighty God, even the Lor 1 , hath spoken 

The transgression of the wicked saith within my heart 
They that trust in the Lord shall be as mount Zion. . 

Thou art my portion, O Lord (ver. 57) 

Thou hast dealt well with thy servant (ver. 65) 

Thy hands have made me and fashioned me (ver. 73) 

Thy testimonies are wonderful (ver. 129) 

Thy word Is a lamp unto my feet (ver. 105) 

Truly God is good to Israel 

Truly my soul waiteth upon God 

Unto thee lift I up mine eyes 

Unto thee,0 God, do we give thanks 

Unto thee, O Lord, do I lift up my soul 

Unto thee will I cry, O Lord, my rock 



53 
19 

21 

20 
27 
23 

9a 

97 

99 

110 
511 

:M 

rri 

119 
119 
119 
119 
119 
73 
62 

123 

75 

25 



Plead my cause, O Lord 

Praise waiteth for thee, O God. 

Praise ye the Lord. Blessed is the man that feareth 
the Lord 

Praise ye the Lord : for it is good to sing praises 

Praise ye the Lord. I will praise the Lord 

Praise ye the Lord. O give thanks unto the Lord 

Praise ye the Lord. Praise God in his sanctuary 

Praise ye the Lord. Praise, O ye servants of the Lord 

Praise ye the Lord. Praise the Lord, O my soul 

Praise ye the Lord. Praise ye the Lord from the hea- 
vens 



Praise ye the Lord. Praise ye the name of the Lord. . 
Praise ye the Lord. Sing unto the Lord a new song. . 
Preserve me, O God : for in thee do I put my trust. . 
Princes have persecuted me without a cause (ver. 161) 

Rejoice in the Lord, O ye righteous 

Remember the word unto thy servant ..(ver. 49) 

Righteous art thou, O Lord (ver. 137) 

Save me, O God, by thy name 

Save me, O God; for the waters are come in 

Sing aloud unto God our strength 



(Teach me, O Lord, the way of thy statutes (ver. 33) 

The earth is the Lord's, and the fulness thereof 

The fool hath said in his heart, There is no God 



We have heard with our ears, O God 44 

"When Israel went out of Egypt 114 

When the Lord turned again the captivity of Zion. . 126 

Wherewithal shall a young man cleanse (ver. 9) 119 

Why boastest thou thyself in mischief 52 

Why do the heathen rage j 

Why standest thou afar off, O Lord 10 

PROVERBS. The Hebrew title of this book is ilitshli 
(" by-words," " proverbs," " similitudes " ); in the LXX. it 
is called Wo.poip.iai (" Proverbs "), and similarly in the 
Vulgate Liber Proverbiorum. 

It Is a manual of practical rules of life, as the Psalms 
are a manual of daily devotion ; the former guiding the 
actions, the latter the thoughts. It is a book of daily les- 
sons for all ages and states of men and women. " Wis 
dom "is religion; and "folly" is irreligion. 

It may be divided as follows:— 1. Introduction,— the 
value of wisdom (i— ix). 2. The Proverbs (strictly 
so called) of Solomon (x— xxii. 16). 3. Another intro- 
duction, on the study of wisdom (xxii. 17— xxiv). 
4. A second volume of true Proverbs, collected by those 
who were set by Hezekiah to restore the Temple worship, 
among whom were Isaiah and Hosea (xxv— xxlx). 5. An 
Appendix, containing the instructions of Agur to his pupils 
Ithiel and Ucal, and of the mother of Lemuel to her son 
(xxx, xxxi). 

It is generally allowed that the main portion (x— xxii. 
16) is the work of Solomon, consisting of Proverbs com- 
posed or collected by himself, and that the other portions 
have been collected and added to it subsequently, the 
original title being preserved for the whole of the com- 
pilation, just as was done for the Psalms. 

Date and Authorship. The date of this final ar- 
rangement is uncertain, but it was most probably in 
the time of Hezekiah. Modern critics are divided in 
their opinion whether the first part of the book (i— Ix) 
belongs to the seventh or ninth century B.C., and the argu- 
ments on either side are alike inconclusive. It \? also a 
matter of dispute whether it is earlier or later than the 
Song of Solomon and the Book of Job, many passages in 
the latter bearing such a striking resemblance to the 
Proverbs as to leave no doubt that the writer of the one 
book was familiar with the other. The Jews attributed 
the Song of Solomon to the early youth, the Proverbs to 
the mature age, and Ecclesiastes to the declining vears of 
Solomon, while others have assigned them all to the last 
portion of his life. There has never been any doubt of 
the Canonicity of the book, except on the part of some 
writers among the Jews themselves. 

ECCLESIASTES ("The Preacher"), called in Hebrew 
Koheleih, is generally supposed to have been written by 
Solomon at the close of his life, after his lapse (1 Kin. xi. 
1—13), and to contain the expression of his penitence. He 
holds himself up as a warning to others: from its title, 
some Mit'irest that he delivered it, in public. It is a narra- 
tive of the attempts of a worldling in various ways top 
find happiness. He alternates between study, pleasure,*, 
sensuality, refinement, luxury, misanthropy, construction,' 
mechanical skill, book-making. All are unsatisfying, and! 
leave a void ; the conclusion being that everything is vainS 
and empty but the fear of God, and that subservience tog 



19 



NOTES ON THE OLD TESTAMENT. 



|Him is the only perfect freedom. " Wisdom " is here used 
.in I he modern sense, viz. possession of knowledge. 
1 The Canonicity of this book is acknowledged by Jews 
land early Christian writers; but the former did not rank 
It among the poetical books, the greater part of it being 
prose. 
Both the age and the authorship of this book are 
introverted. By the intermixture of the Hebrew with 
Aramaic words it is thought to belong to the same period 
as the Books of Ezra and Nehemiab, with which its 
subject-matter seems to accord; e.g. the expression of 
misery under a tyrannical government, sudden vicissi- 
tudes of fortune, the tone of despondency, the moral and 
religious declension, and the condition of literature,— all 
seem to indicate a sta^e of things more like that subsequent 
to the return from the Captivity than that of the golden 
age of Solomon. The attempts, however, to fix its date 
have, so far, manifested very little unanimity. 

SONG OF SOLOMON, or CANTICLES. This poem is 
said to be the only remaining one of the 1,005 songs 
composed by Solomon (in the Hebrew idiom it is called 
The Song of Songs, or the best of them all); and Jewish 
and Christian tradition both agree in this. It has been 
thought to have been a Marriage Ode composed by 
him on his nuptials with the daughter of Pharaoh, 
or with some native of Palestine (espoused some years 
later), of noble extraction, but inferior to her husband 
(ii. 1,6; vii. 1); and its language is held to be figurative 
of the union between Christ and His Spouse, the Church. 

It is a poem in which there are two characters, a 
male (Shelomoh, Peaceable), and a female, called by the 
same name with a feminine termination (Shulammithi. 
There are treble and bass solos, which occasionally glide 
into a duet (ii ",, iii 't, viii 4; ttrir.icu.mg in a -.horus of 
virgins (iii. 6—11 ; v. 9 ; vi. 1, 13; viii. 5, 8,9). The parts 
of the two principal characters are not distinguished in our 
translation, as they are in the Hebrew, by the use of 
masculine and feminine pronouns and adjectives; but 
they may be thus marked :Shulammith begins a treble solo 
(i. 2 — 6), followed by a dialogue or duet (of about a verse 
each), to ii. 3, terminating in the duet (ii. 6, 7). Then 
Shulammith sings a solo (ii. 8—13), answered by Shelomoh 
(ii. Vi, 15), and lie again by her (iii. 1-4), gliding into the 
duet (iii. 5), and the chorus of virgins (from ver. 6 to the 
end of that chapter. 

Chap. iv. commences with a sonnet from Shulammith 
in praise of her lover, answered by him. singing her praises 
in turn. The same compliments are repealed with little 
variation by Shelomoh (chap, vii), in praise of his spouse. 
The two intervening chapters (v and vi) seem to be sung 
by Shulammith and the chorus, and chap. viii. by them 
all chorally. 

Jiwald, with much reason, has conjectured that it is 
not the composition of Solomon, nor yet a marriage ode: 
but that it. had its origin in the loving cry of the faithful 
Church still remaining in the kingdom of the ten tribes, 
when rent away from the house of David. Thus, "Solo- 
mon " is the head of the Jewish Church, personified in the 
Temple, the centre of devotion and love of the faithful 
spouse now excluded from it. but whose heart still yearns 
towards it. The compulsory attendance on the worship 
at Dan and Beth-el is well portrayed by—" My mother's 
children were angry with me ; they made me the keeper 
of the vineyards ; but mine own vineyard (God's Church) 
have I not kept." And again, as the worship of the calves 
was the beginning of Baalism, well might the faithful 
Israelite Church, forced to a false worship, hide its face 
and cry, " Look not upon me, because I am black ; because 
the Sun hath looked upon me." 

This view is sustained by the imagery used bj the two 
speakers one of the other : that applied to the man being 
such as is applicable to the physical features of Judea ; 
that to the woman such as belongs rather to the northern 
kingdom. Again, the neck of Shelomoh is like the "tower 
of David" (iv. 4i; he lives amidst the daughters of Jeru- 
salem, and among the roes, harts, and hinds of the field, 
"leaping upon the mountains" (ii. 7, 8) ; while Shulammith 
lives under Lebanon, " a dove in the clefts of the rock, in 
the secret stairs" (ii. 14); her eyes are like fishpools in 
Heshbon, her nose as the tower of Lebanon, her head like 
Carmel (vii. 4, 5). All names of places used in the imagery 
of her by Shelomoh, or by her of herself, are taken from 
the ten tribes, even extending to those beyond the Jordan. 

Date and Authobshtp. With the exception of a few 
Talmudists (who ascribe it to the time of Hezekiah), there 
is a general consent of all critics, down to the last century, 
that it is agenuine work of Solomon, though the date at 
which it was written is disputed. Kennicott placed it in 
the time of Ezra and Nehemiah, on account of certain 
Chaldaisms in the Hebrew text, which, according to 



Gesenius, are provincialisms peculiar to the northern part 
of Palestine, existing in the age of Solomon, to which 
period he attributes the composition. There seems no- 
thing whatever in the subject-matter which could iden- 
tify it with the post-Babylonish period. Its first verse 
attributes it to Solomon. 

The more probable time of its composition would seem 
to be that of Keboboam, and it would appear as if it were 
an eirenikou (overture of peace) between the two hostile 
kingdoms of Israel and Judah, reminding them that they 
were brethren (compare iii. 11 ; v. 16; viii. 2, 5). The men- 
tion in juxtaposition of tho two rivol r: vol :itiosin the 
time of Jeroboam and Rehoboam, viz. tirzah and Jeru- 
salem (vi. 4); of the " threescore valiant men of Israel,' 
expert in war, coming out of the wilderness (iii. 6— 8); 
and of "the company of two armies," with the appeal 
to Shulammith to return (vi. 10), all seem to point to the 
conclusion of hostilities recorded in 1 Kin. xii. 23. 24, or 
after the chastisement of Jeroboam by Abijah (2 Chron. 
xiii). 

Shelomoh would seem to be a personification of " Salem' : 
(Jerusalem) and this ode would thus portray the yearn- 
ing of the bereaved Israelite Church towards the holy 
Temple on Mount Zion after the separation of the ten 
tribes. This more fitly tv pities the love between the Church 
and Christ than an "Epitbalamium" on the marriage 
of Solomon with a heathen princess ; while the terms of 
endearment lose all their grossness when applied to two 
nations with their distinctive physical features,— a view 
which is strengthened by the constant transition (in the 
original Hebrew) from the singular to the plural (or col- 
lective) pronouns. 

The Canonicity of this book has never been doubted, the 
evidence in its favour being as strong as that in support 
of the other books ; but, among the Jews, no one under 
thirty years of age was allowed to read it. 

4.— THE PROPHETICAL BOOKS. Jonah, Joel, Amos, 
Hosea, Isaiah, Micah, Nahum, Zephaniah, Obadiah, 
Prophesied before the Captivity ; Jeremiah, Habakkuk, 
fizekiel, Daniel, during it; and Haggai, Zechariah, 
Malachi, after the Restoration, and in the chronolo- 
gical order given here. The arrangement of these 
books in our Bible is ruled chiefly by the matter ; the 
four greater books being placed first without regard 
to the date of their composition. 

ISAIAH {Salvation of Jehovah), the son of Ainoz (not 
the same name as Amos), prophesied about "Judah and 
Jerusalem in the days of Tjzziah, Jotham, Ahaz. and Heze 
kiah." His tribe and family are uncertain, but he is be- 
lieved to have been o( the seed-royal of Judah. Under 
Tjzziah and Jotham religion declined, luxury increased 
under Ahaz idolatry was rampant, and the Temple closed 
Isaiah warned and reproved in vain, till Hezekiah listened 
to his voice, and made him his adviser. He is said to 
have been sawn asunder in the reign of Manasseh, on 
whose accession, however, he must have been nearly 
ninety years of age. 

The first verse seems to be the heading of the whole 
book, which consists of a series of visions, followed by a 
few miscellaneous prophecies and historical facts. These 
visions are placed in chronological order, but only one of 
them is strictly " a vision " (i.e. a waking dream), the rest 
being subjective rather than objective pictures of future 
events. It is difficult to assign any of them to the reign 
of Jotham, except, perhaps, some of the burdens ; but 
those of the reigns of Uzziah, Ahaz, and Hezekiah are 
indicated by the writer himself. The first portion of the 
book relates chiefly to the Jewish nation and its ene- 
mies, with predictions about Assyria (theu in its zenith), 
Babylon (in its infancy as a power), Moab, Egypt (the 
grea't rival of Assyria), Philistia, Syria, Edom, and Tyre 
(the great mercantile power), and afew historical chapters 
concerning Hezekiah. The second portion embraces a 
forecast of the whole period between the Captivity and 
the close of the Christian Dispensation, the return from 
Babylon being used to prefigure the Advent of the 
Messiah and the redemption of the people. The pro- 
phecies regarding the Messiah's birth, passion, glory, 
rejection by the Jews, and acceptance by the Gentiles, are 
so exact as to have earned Isaiah the name of the " Gos- 
pel Prophet." 

Pkincipal Subjects of Prophecy:— 

I. The Captivities and Restoration of Judah and Israel 

(xxxix. 6, 7). 
II. The ruin and desolation of Babylon, Tyre, Damascus, 
Egypt, &c, and the destruction of Syria and Israe. 
(Vii. 12; xlvii. 7, 15). 



'JO 



SUMMARY OF THE PROPHETICAL BOOKS. 



m. The conquests and conduct of Cyrus, who is men- 
tioned by name, with his liberation of the Jews, 
nearly 20U years before his birth (xliv. 28; xlvi. 1—5). 

IV. Prophecies respecting the Messiah: — 

1. His Forerunner (xl. 3). 

2. His Birth <vii. 14). 

3. His Family (xi. 10). 

4. His Name and Kingdom (ix. 6, 7). 

5. His Rejection by the Jews (viii. 14). 

6. His Acceptance by the Gentiles (xlix. 6). 

7. His Miracles (xxxv. 5, 6). 

Many eminent German critics, of the last and present 
century, have called in question the authenticity of the last 
twenty-seven chapters, on the ground that their stand- 
point is the Babylonish Captivity, from whence the writer 
looks forward to succeeding events, and forewarns his 
people of what seems to be coming, and hence sketches 
out the career of the Messiah. They think it impossible 
for a prophet to mention Cyrus by name 200 years before 
his birth. The whole force of this objection rests upon 
the denial of all true prophetic inspiration. It has_ been 
ably refuted by other German critics, an excellent resume" 
of whose arguments will be found in Keil's Einleitung. 
It is difficult to imagine that such a writing in such an 
age should have been issued anonymously, and it must 
be borne in mind that the integrity of the whole book 
has been universally admitted by all Jews and Christians 
it former centuries. Moreover, forty-seven of the sixty- 
six chapters are quoted, directly or indirectly, in the New 
Testament, and in twenty-one cases Isaiah is named as 
the author of the prophecy. It must be conceded there- 
fore that external evidence is wholly against the ob- 
jection. 

JEREMIAH (Appointed by Jehovah) was the son of Hil- 
kiah, a priest of Anathoth (a small village close to Jerusa- 
lem). He began to prophesy in the thirteenth year of Jo- 
siah's reign, about seventy years after Isaiah's death, and 
continued to do so all through the troubled times of the 
Babylonian invasion. His utterances were regarded as 
of evil omen by the rulers of Jerusalem, and he was sub- 
jected to cruel persecution. He saw the city besieged and 
iaken, his warnings neglected but fulfilled, his fellow- 
citizens carried captive, and Jerusalem a heap of ruins ; 
md in an adjoining cave he wrote his Lamentations over 
it. A remnant rallied round him after the murder of 
Gedaliah, and were forbidden by God, through his mouth, 
to flee into Egypt ; but they accused him of falsehood, 
and, disregarding the Divine command, carried him with 
them into that country (xliii), where, according to Je- 
rome, he was put to death, having prophesied for about 
forty years. 

His prophecies are not in chronological order, but seem 
to have been re-arranged according to their subj'ects, viz.: 
1(1) Warnings to the Jews. (2) Survey of all nations, with 
lan historical appendix. (3) Prediction of brighter days to 
come, with a similar appendix. (4) Prophecies regarding 
Egypt. The concluding chapters (from li. 34) are sup- 
posed to have been compiled from the later portions of 
2 Kings, and may have been added by Ezra. Jeremiah 
was contemporary with Zephaniah, Habakkub, Ezekiel, 
md Daniel. He foretold the precise date of the Captivity, 
the fate of Zedekiah, the Return of the Jews, the future 
decay of Babylon, and the fall of many other nations. He 
is said to have buried the ark ; and he predicted the 
ibrogation cf the Law, the inauguration of a spiritual j 
worship, the blessing of the Atonement, the call of the 
Gentiles through the Gospel, and the final acceptance of | 
the Jews. 

Bunsen and Ewald consider that the prophecies seem | 
to be most naturally grouped together by the recurrence! 
of the formula, " The word of the Lord came to Jere- j 
miah," as follows: V (Chap, i) : An introduction, pro-t 
bably prefixed to the whole at the final revision. 2. (ii— 
xxi) : Probably the roll written by Baruch (xxxvi. 32), after 
the roll read m the ears of Jehoiakim had been burnt by 
him. 3. (xxii — xxv) : Shorter prophecies delivered against 
the kings of Judah »nd false prophets. 4. (xxv — xxviii) : 
Two great prophecies of the fall of Jerusalem. 5. (xxix— 
xxxi: : The message of comfort for the exiles in Babylon. 
6. (xxxii — xliv) : The history of the last two years before 
the capture of Jerusalem, and of Jeremiah's work during 
that and the subsequent period. 7. (xlvi— li) : The prophe- : 
cies against foreign nations, ending with the great pre-j 
dictions against Babylon. 8. (lii): The supplementary! 
narrative, which is also a preface to the Lamentations. 

The LIS translation contains so many differences of 
reading, as well as variations in the arrangement of the| 
chapters, that it would seem to have been made from some i 
other recension of the Hebrew than any now extant ; or 
else, the translators endeavoured to make the meaning 
more plain, and the arrangement more methodical. The 



genuineness of the book has never been seriously ques- 
tioned ; neither can its date be doubted. Gesenius conjec- 
tures that more than thirty Psalms (v, vi, xiv, xxii— xli, 
lii— lv, lix— lxxi) were composed by Jeremiah ; if so, they 
are a valuable record of the hymnology of that period; 

JAMENTATIONS. An appendix to the preceding, in 
the shape of a pathetic ode, expresses Jeremiah's grief 
for the destruction of Jerusalem and its Temple, and the 
miseries of slavery and famine, inculcating the benefit of 
chastisement. It is full of pathetic tenderness. 

Chaps, i, ii, and iv each consist of twenty-two verses, 
beginning with the successive letters of the Hebrew al- 
phabet. Chap. v. contains the same number of verses, 
not, however, alphabetically arranged ; while chap. iii. 
has three verses to each letter of the alphabet, every 
verse in each trio beginning with the same letter. The 
book, however, is not one poem divided into five chapters, 
but consists of five distinct poems. Its original Hebrew 
title was Ekah (.How), which is its first word, and was a 
common prefix to a song of wailing. The acrostic ar- 
rangement was probably intended to assist the memory. 

Date and Authorship. The external evidence rests! 
entirely on a preface in the LXX. : " And it came to pass, j 
that after Israel was led captive, and Jerusalem was laid 
waste, Jeremiah sat weeping, and lamented with this 
lamentation over Jerusalem ;" which is followed by Jose- 
phus and others. The internal evidence connects it in 
style and subject-matter so closely with the book of Jere- 
miah's prophecies, as to leave no doubt as to the auth«r- 
ship. Some have supposed it to be the lamentation over 
the death of Josiah ( 2 Chron. xxxv. 25), mentioned by Jo- 
sephus as extant in his time (Antiq. x. 5) ; but this con- 
jecture does not accord with the tone of these poems, 
which evidently portray Jerusalem in ruins, and leave 
no doubt that they were composed after its destruction by 
Nebuchadnezzar. 

Its Canonicity has never been doubted ; but it is regarded 
as the work of an inspired prophet, rather than as a pro- 
phetic inspiration. It has been variously placed among 
the sacred writings ; either between Rutb and Eccle- 
siastes, among the five Megilloth ("rolls"), as in the He- 
brew, or grouped with Jeremiah's writings, but sepa- 
rated from the prophetical book by that of Baruch, as 
in the LXX. 

EZEKIEL (God will strengthen), son of Buzi, was a 
priest carried captive with other nobles by Nebuchadnez- 
zar (B.C. 599), before the destruction of Jerusalem. He was 
settled with a Jewish colony on the banks of the Chebar 
(Kha'out), 200 miles N. of Babylon, where he saw visions. 1 
He lived for only twentv-seveh vears after, and did not 
begin to prophesy till the fifth vear of his exile. 

His prophecies may be divided into two parts. First, 
those spoken before the destruction of Jerusalem, to 
disabuse the people of all false hope of succour from 
Egypt, instilling into them the certainty of God's ven- 
geance, and exhorting them to sincere repentance. The 
Second part is full of consolation, exciting hopes of future 
restoration on their true repentance, and the final glory 
of God's people in a renovated land and a new Jerusalem, 
with the outpouring of God's blessings upon them, ana 
the future resurrection of the flesh. Between these two 
parts is an intervening portion, denouncing God's judg- 
ment on the seven heathen nations around them This 
was written between the commencement of Nebuchad- 
nezzar's siege of Jerusalem and the news of its fall. 

This book contains many visions, parables, and pro- 
verbs. The illustrations are often taken from buildings 
and their ornaments, showing the writer to have been 
more familiar with a city than with rural life. He men- 
tions Daniel by name (xxviii. 3) ; and as they were in exile 
together, they were probably well known to each other. 

Summary. 1. Ezekiel's call (i— iii. 15). 2. The general 
carrying out of the commission (iii. 16 — vii). 3. The re- 
jection of the people, because of their idolatrous worship 
(viii— xi). 4. The sins of the age rebuked in detail (xii— 
xix). 5. The nature of the judgment, and the guilt which 
caused it (xx— xxiii). 6. The meaning of the now com- 
mencing punishment (xxiv). 7. God's judgment denounc- 
ed on seven heathen nations (xxv— xxxii). 8. Prophecies, 
after the destruction of Jerusalem, concerning the future 
condition of Israel (xxxiii— xxxix). 9. The glorious con- 
summation (xl— xlviii). 

Hebrew tradition asserts that Jeremiah and Ezekiel ex- 
changed writings in their lifetime, so that those of the 
former were read in Babylon, and those of the latter in 
Jerusalem. There are many similarities in the two books 
which favour this supposition, — especially as the character 
of the two writers is so different that a resemblance in 



NOTES ON THE OLD TESTAMENT. 



their writings would seem to be due to a mutual Inter 
change of thoughts. 

Canonicity. The great obscurity of the book (from its 
allegorical form), and the apparent discrepancy between it 
and the Pentateuch tcp. xviii. 20. and Ex. xx. 5), led the 
Jews to place it among "the Treasures," which no one 
might read before the age of thirty ; and, for the same 
reason, the Sanhedrin hesitated to give it a place among 
the Canonical hooks of the prophets for publ-c reading in 
the synagogue. But on no other ground has its Canonicity 
been" disputed, nor has its genuineness Lcen seriously 
Impugned. 

There are no direct quotations from it in the New Tes- 
tament, though in the .Revelation there are several allu- 
sions and parallel passages which show that it was known 
to the writer. 

DANIEL (.God's Judge) was one of the princes of the 
royal family of Judati. He was made a eunuch in the 
palace of the King of Babylon, and rose to be chief of 
the wise men, and " ruler over the whole province of Ba- 
bylon." Carried captive at the age of from twelve to 
eighteen, in the fourth year of Jehoiakim (eight years be- 
fore Ezekiel), be prophesied during the whole period of 
the Captivity, and even two years after the Return. He 
did not accompany the Jews back to Jerusalem, but died 
jn exile when more than ninety years of age. B.C. C03 
he interpreted Nebuchadnezzar's dream, which brought 
him into notice. Twenty-three years later, the Three 
Children were, in his absence, saved from the fiery fur- 
nace. Ten years afterwards he interpreted the king's 
second dream, and acted as viceroy during the seven 
years of that monarch's madness. He lived in retire- 
ment during the reign of Belshazzar, who preferred 
younger counsellors, till the writing on the wall called 
him forth (B.C. 538). Afterwards he was promoted to the 
highest post of government bv Darius, which he retained 
under Cvrus (536), thus serving under three dynasties— 
the Chaldean, the Median, and the Persian. 

His hook consists of two distinct volumes, the pro- 
phecies of the latter being synchronous with some of 
the historical events narrated in the former: e.g. the 
first vision occurred in the first year of Belshazzar 
(B c. 555) ; the second in 553 ; the third in the first year 
of Darius (538) ; the last in the third of Cyrus (534). The 
historical part (chaps, ii. 4— vii) is in Chaldee; the pro- 
phetical in Hebrew. In the former Daniel is spoken of 
in the third person, in the latter in the first ; but he is 
believed to have been the author of both portions. Our 
Lord speaks of him as a prophet (Matt. xxiv. 15). An 
allusion is made to him in Heb. xi. 33,34; and his lan- 
guage is adopted in the Revelation of John the Divine, 
whieh is the counterpart of his book in the New Testa- 
ment. 

Chap. ii. predicts the course of the Five Great Empires 
of the world, which should succeed each other in supre- 
macy— viz. the Babylonian, Persian, Grecian, Roman, 
and Christian. In chap. vii. the four worldly empires, 
under the figure of four beasts, are viewed in their reli- 
gious aspect. In chap. viii. is predicted the struggle 
between the Persian and Grecian powers, and the rise of 
the corrupting influence of Antiochus Epiphanes (" the 
little horn"), which prepared the way for the final over- 
throw of the Jews bv the Romans. Then follow the precise 
prophecies regarding the Messiah. In seven weeks (forty- 
nine years) the city would be rebuilt ; in sixty-two weeks 
(434 years) Christ would begin His ministry, and in the 
middle of one week (three and a half years) He would be 
cut off. Chap. x. foretells the opposition of the Persian 
power to the restoration of the Jews; while chap. xi. 
more minutely predicts the history of the four Persian 
.kings, that of Alexander and his successors, till the con- 
quest of Syria by Rome, followed by a forecast of the 
: growth of the supremacy of Christ's kingdom to the end 
'of the world. 

This book is the first of a series of apocalyptic writings, 
which culminate in the Revelation of John the Divine. 
It has exercised far greater influence on Christian theology 
than any other writing of the Old Testament, depicting, 
as it does, not merely the Advent of the Messiah, but the 
! effect and influence of His human existence upon the 
whole future of the human race. Hence, Daniel's writings 
«.re not forewarnings of coming events, or divine threats 
kf punishment, neither are they strictly prophetic; hut 
^leyhave afar wider range, disclosing the philosophy of 
ihistory, both sacred and profane, revealing to the Jews 
ttie great mission destined for them in the regeneration of 
mankind. Thus, with Ezekiel, the latter portion of the 
Book of Daniel forms the connecting link between the 
prophecies of the Jewish dispensation and the more um 
versal revelation of Christ and His followers. 






This traditional interpretation (which dates back as far 
as the Second Book of Esdras and the Epistle of Barnabas) 
is rejected by some modern commentators, because it is 
thought to lose sight of the cyclic development of history ; 
so that the Divine utterance, which has its first fulfil- 
ment in one period, receives a further and more complete 
one in the correspond. ng part of some other period. Ac- 
cording to them, the luur empires are, the Babylonian, Me- 
dian, Persian, and Greek; while the fifth (the Christian), 
striking the feet of ■ r> -"mposite image, crushed the foun- 
dations of them all (viz. heathen mythology), and prepared 
the wav for its own supremacy over all future dominions. 
Each of these has its antitype in the Christian era— Baby- 
lon in Rome, Media in Byzantium, Persia, with its divided 
power, in the Teutonic races, while the great Northern na- 
tions may hereafter rival the conquests of Alexander ;— all 
these being eventually superseded in the triumph of 
Christ's second Kingdom, as the former empires were by 
His first Advent. In this way the Book of Daniel is both 
a prophecy and a revelation. 

Date and At/thorship. No doubt was expressed as 
to the authorship of Daniel, or as to the reality of the 
events narrated in the book, until the fourth century 
a.d., when Porphyry denied the truth of the prophecies 
concerning Antiochus Epiphanes (in whose reign he sup- 
posed the work to have been written), while affirming the 
historical accuracy of the preceding ones. A considerable 
number of modern German critics have rejected the whole 
book as spurious, on the ground that the earlier chapters re- 
cord miracles surpassing belief, and that the prophetic por- 
tion represents historic events in such minute detail as to 
preclude the possibility of its being written before those 
events. These objections are founded on a disbelief in mi- 
raculous power and in prophetic inspiration; and those 
who advanced them assign the composition of the book 
to the period between b.c 170 and 164. But it is impos- 
sible to believe that an impostor would have written 
what professed to be one continuous book partly in Chal- 
dee and partly in Hebrew, intermingled with Greek words. 
The tone of tue whole is thoroughly Eastern, and the Jew- 
ish tradition is most reasonable, that each historical event 
was recorded at the time it happened, and each vision 
also, by Daniel himself ; that these documents were con- 
veyed, with other sacred works, from Babylon to Jeru- 
salem, at the time of "the Return," and that they (as well 
as the Visions of Ezekiel) were put together in their later 
form by the " Great Synagogue." Dr. Pusey says, " that 
neither 'its language, nor its historical references, nor its 
doctrines imply any later date than that of Daniel him 
self; but that, contrariwise, the character of its Hebrew 
exactly fits with the period of Daniel, that of its Chaldee 
excludes any later period : that the minute, fearless 
touches, involving details of customs, state institutions, 
history, belong to a contemporary," &c. 

Canonicity. This was never doubted until the last two 
centuries, though the exceptional nature of the book 
caused it to be isolated by the Jewish canonists, who 
hesitated to give it a place among the prophets, but ar- 
ranged it with the Babylonish documents between Esther 
and Nehemiah. Its popularity in early times was so great 
that large additions and alterations were introduced into 
the LXX. version, which became entirely discredited, and 
was superseded by that of Theodotion. The latter, as well 
as the Vulgate, retained the principal additions, which are 
relegated to the Apocrypha in the English Bible; and the 
old LXX. was long totally lost, and only discovered and 
published in the last century. 

JONAH (Dove), son of Amittai (true), the author and 
subject of the book called by his name, was born at 
Gath-hepher, in Zebulun, two miles from Sephorim. 
He is the same prophet who is sent to Jeroboam II 
(2 Kings xiv. 25), in answer to the bitter cry of afflic- 
tion that rose from Israel. The deliverance then work- 
ed by God brought no return of allegiance to Him. 
Jonah is next sent with a message of warning to their 
threatening invaders, the Assyrians. The contrast be- 
tween the Gentile sailois and heathen Ninevites and the 
prophet is so greatly in lavour of the former, as to stamp 
the narrative with truthfulness. The writer leaves us 
with his impetuous will unbroken (though rebuked) and 
unexplained, while he closes his book with God's words 
of tender mercy. The clue to his unwillingness and mur- 
muring may have been his foreknowledge that the nation, 
so spared, was destined to be God's instrument for the 
punishment of his native country. ™*ie King of Nineveh 
was the Pul of Scripture. 

The Genuineness of the book is proved by the charac 
ter of the language and the archaic idioms which pervade 
it ; and the second chapter shows the writer to he im-l 



-J 



SUMMARY OF THE PROPHETICAL BOOKS. 



bued with a knowledge of the Psalms, which he adapts 
to his own needs, but does not Quote. 

It is also corroborated by the accuracy of its histori- 
cal and geographical details, and by our Lord's own affir- 
mation of its truth and of its typical significance. But 
some German critics, who disbelieve in miracles, regard 
it as fabulous or parabolic, and ascribe its composition 
to the time of Josiah. It has, however, been regarded as 
Canonical both by Jews and Christians, and is ranked 
among the prophetical books because of its typical refer- 
ence to the Resurrection of the Messiah. 

Hosea, Joel, Amos, were contemporaries. It is most 
probable that Joel prophesied to Judah at the same time 
that Amos forewarned Israel, and that these two slightly 
preceded Hosea, who, like Amos, was sent to the Is- 
raelites. 

HOSEA (Salvation) prophesied for sixty years during 
the reigns of the last six kings of Israel (Jeroboam II to 
Hoshea). He began to prophesy before Isaiah, with 
whom he was contemporary. The idolatry of Jeroboam 
had produced all kinds of vice ; the kings were profligate ; 
the priests bad introduced shameful rites throughout the 
land; God was forgotten ; the rulers looked to Assyria or 
to Egypt for help in their misfortunes, and Hosea com- 

Eares their defection to the unfaithfulness of a wife to 
er marriage vows. His illustrations are taken from 
rural and domestic pursuits (e.g. snaring of birds, sow- 
ing, reaping, threshing, and baking of bread). He gives 
us some insight into the modes of life of that day, e.g. 
the women were decked with earrings and jewels ; the 
feasts and sabbaths were " days of mirth ; " the people 
sacrificed on mountain tops, burnt incense on hills, 
" under oaks, and poplars, and elms ; " while " troops of 
robbers wait for a man." This book is quoted by our 
Lord, by the Evangelist Matthew, and the apostles Peter 
and Paul. 

It may be divided into two parts: (1) A symbolical 
representation (i— iii) of the adoption of the people, their 
rebellion and rejection, the conversion of the Gentiles, 
and the iinal restoration of Israel. (2) Prophetic dis- 
courses, Illustrated by images of the most vivid character. 

JOEL (Jehovah is God) was of the tribe of Reuben, and 
the son of Pethuel, and lived not later than the time of 
Uzziah, for he does not mention Assyria by name among 
the foes of Judah. The Jews say that he lived in the 
time of the drought (2 Kings viii. 1) of Elisha; but we 
should probably understand that mentioned by Amos 
(iv. 7). The book begins with a warning of an impend- 
ing visitation of locusts and drought, regarded as a figu- 
rative picture of threatened invasions, the "northern 
army" being that of Assyria, at that time unknown to 
them. The prophet exhorts the people of Judah to re- 
pentance, fasting, and prayer, to avert these calamities : 
promising a blessing in their stead, and the outpouring of 
the Spirit on all flesh, with a warning of the destruction of 
Jerusalem as typical of the final judgment in the Val- 
ley of Jehoshaphat ; the foundation of a new city, and the 
nauguratiou of Messiah's kingdom in peace and pros- 
>erity. This book is quoted by Peter (Acts ii. 16—21), and 
Paul (Rom. x. 13). 

Date. Both the style and subject-matter confirm the 
Hebrew tradition that Joel was the earliest of the pro- 
ihets of Judah, since he f oretells.in general language only, 
;he future evils which were to come upon them from the 
Northern invasion, which was evidently still distant, since 
the prophecy is vague and there is an absence of particu- 
arity. Some modern critics have conjectured that he 
irophesied in the reign of Hezekiah, others in that of 
Uanasseh, others in that of Josiah. The LXX. places the 
book after that of Amos and Micah. 

AMOS (Burden) prophesied to the ten tribes within the 
twenty-five years during which Uzziah and Jeroboam II 
were contemporary (b.c. 809— 784), "two years before the 
earthquake" (see Zech.xiv. 5). He was, till sent by God 
to prophesy at Beth-el against the worship of the calves, 
a shepherd of Tekoa in Judah, and a dresser of sycamore 
trees. But he must also have preached at Samaria, since 
he rebukes the vices of a capital— extreme luxury, revelry, 
debauchery— and contrasts them with the excessive pover- 
ty and oppression of the poor. Israel was at the height of 
jits prosperity (under Jeroboam II the poor were oppress- 
,ed, luxury abounded, and God was forgotten). He preach- 
er! against the nations around the two kingdoms (Syria, 
Phillstla, Tvre, Edom, Amnion, and Moab). He then 
jdescribes the state of Israel and Judah, and especially 
'charges Ephraim with ingratitude and obduracy. Next 
.follow symbolical visions of successive punishments on Is- 



rael, culminating in ruin ; but beyond that rises a hope of 
restored glory in the kingdom of the Messiah, in which the 
Gentiles will participate. In chap.vii. the idolatrous priest 
Amaziah complains to Jeroboam, who orders Amos to 
quit his kingdom. From this incident we have Beth-el de- 
picted to us as a summer residence of the king, with its 
chief Temple of the Calves, and its hierarchy of royal chap- 
lains (vii. 13), and the result of Amos' words of woe, that 
they had roused the people from one end of the land to the 
other. His illustrations are from agricultural pursuits: 
e.g. "a cart full of sheaves," "corn sifted in a sieve," 
the " latter-growth after the king's mowings," " every 
cow at the breach that is before her," &c. 

The book presupposes an acquaintance with the Law of 
Moses, and implies that the proper form of worship was 
in accordance with it. It also bears strong evidence that 
the writer was familiar with the Book of Job, who, on 
that account, has been thought by some to have lived near 
Tekoa (see Job). As the book is not a series of distinct 
prophecies, but one connected whole, there is no doubt 
that it was written in its present form by Amos after his 
return from Beth-el to Tekoa, though it probably repro- 
duced, in more logical form, the substance of his preach 
ing while at Beth-el. 

Summary. 1. (i.— ii. 3): He denounces the sins of the 
nations bordering on Israel and Judah. 2. (ii. 4 — vi. 14) : 
He describes the state of those two kingdoms, especially 
the former. 3. (vii. 1— ix. 10) : He reflects on the previous 
prophecy, relates his visit to Beth-el, and sketches the 
impending punishment of Israel, which he predicted to 
Amaziah. 4. (ix. 11—15) : He depicts the Advent of the 
Messiah, and the final restoration of His people. 

MICAH (Who is like unto Jehovah?) was a native of 
Moresheth-gath, east of Eleutheropolis. He follows the 
three previous prophets, and Isaiah (who survived him), 
reiterating their warnings. He died in the days of Heze- 
kiah (Jer. xxvi. 18, 19). He is referred to as a prophet by 
Jeremiah ; his language is quoted by Zephaniah (iii. 19), 
and Ezekiel (xxii. 27), and by our Lord (Matt. x. 35). He 
depicts the ruin of both kingdoms ; portrays the future 
and better destinies of the people ; shows the mercy and 
justice of God in contrast with the ingratitude of His 
people; and foretells the Invasions of Shalmaneser and 
Sennacherib, the dispersion of Israel, the cessation of 
prophecy, the destruction of Jerusalem and of Assyria, 
the birthplace of Christ, His Divine nature, and the uni- 
versality of His Kingdom. 

According to the superscription, he prophesied during 
the reigns of Jothafn, Ahaz, and Hezekiah, i.e. for a 
period of about fifty years, since Jotham came to the 
throne B.C. 756 and Hezekiah died B.C. 697. Hebrew tra- 
dition asserts that he transmitted from Isaiah, to Joel, 
Nahum, and Habakkuk, the mysteries of the Kabbala. 
One prophecy (iii. 12) belongs to Hezekiaa's reign, and 
probably preceded the Great Passover (Jer. iixvi. 18). 

Summary. Although the prophecies were probably de- 
livered at different times, they have been cast into one 
complete whole in their present form, no doubt by the 
prophet himself. They are divided into three sections, 
each marked by a formula, " Hear ye," each beginning 
with denunciation and ending with a promise. 

Section I. The Advent of Jehovah for judgment of the 
idolatry of Israel and Judah. 1. (i— ii. 13) : Forewarning of 
impending judgment. 2. Its cause— the unfaithfulness of 
prophets. 3. The threatened punishment ; viz. the scourge 
of an Assyrian invasion. 4. Promise of restoration. 

Section II. Judgment on Jerusalem. 1. Rebuke of the 
rulers of the people (iii. 14). 2. Rebuke of false prophets 
(iii. 6). 3. Punishment in the desolation of Mount Sion 
(iii. 9—12). 4. Restoration of Zion, of its Temple, and of 
the people, with a galhering-in of all nations under the 
sovereignty of the Messiah (iv— v. 15). [Ewald divides this 
portion into four strophes.] 

Section III. Dialogue between Jehovah and His people, 
in justification of His government (ch. vi). 

NAHUM (Consolation) was a native of Elkosb, whose 
site is unknown, but it was traditionally a little village in 
Galilee. He is thought to have prophesied after the cap- 
tivity of the ten tribes, and between the two Invasions 
of Sennacherib, whom Hezekiah had bribed with the 
treasure of the Temple. He comes as a consoler from 
Jehovah, foretelling the death of Sennacherib, and the 
overthrow of Assyria ; but his book is chiefly the sequel 
to that of Jonah; the latter naving warned Nineveh of 
impending punishment, which God remitted on its re- 
pentance, Nahum now repeats the denunciations. 

Jonan concluded with the declaration of God's mercy, 
"slow to anger " and "repenting of evil." Nahum begins 
by announcing the certainty of His judgment. Nineveh 
had sunk back into its old sins of violence, robbery, and 



NOTES ON THE OLD TESTAMENT. 



bloodshed, with blasphemy and hostility against God. 
Nahum pronounces its sentence. Its destruction was near, 
and would be swift and complete. There are three verv 
distinct predictions : (1) The sudden destruction of Sen- 
nacherib's army (i. 12), and his death in the house of his 
god (1. 14). (2) The inevitable capture of Nineveh by the 
sudden irruption of the river in the midst of the siege 
(ii. 6). (3) Its utter desolation (iii). InNahuin's time it 
was the largest and most opulent city in the world. It 
was captured by Cyaxares (about B.C. 606), and utterly 
destroyed, so that its very site was unknown a century or 
two after its fall. Its ruins have been explored by Botta, 
Layard, and others during the present century, and nu- 
merous Assyrian antiquities have been brought to Europe. 

Date and Authorship. Some commentators, both an- 
cient and modern, have assigned Alkush, on the Tigris, 
as the place of his birth, considering him to be the son 
of an Israelite captive, and the vivid picture of Nineveh 
to have been drawn by him from personal observation ; 
while they also affirm that the interspersion of Assyrian 
words in his book points to that country as the scene of 
his prophecies. Others deny that internal evidence fa- 
vours any other thar a Palestinian origin of the work, 
which accords with the greatest weight of external evi- 
dence. The time of his prophecy is no less controverted 
Some make him contemporary with Hosea, Amos, and 
Jonah (in the reign of Joash) ; others, with Zechariah, 
Haggai, and Malachi ; and, while some German critics 

Slace him in the time of Ahaz, Hezekiah, Manasseh, or 
osiah, Josephus distinctly states (Antiq. lx. 11) that he 
prophesied in the reign of Jothani. 

ZEPHANIAH (Jehovah hath guarded), whose pedigree, 
traced by himself (chap. i. 1), is generally allowed to con- 
nect him with king Hezekiah, prophesied at the beginning 
of Josiah's reign (B.C. 642—611). For fifty years prophecy 
was silent, during most of which time the wicked reign 
of Manasseh hurried on the judgments of God. The book 
commences with a general warning against Judah, and 
the idolatrous worship of Baal and Moloch, followed by 
judgments threatening Philistia, Moab, Amnion, Ethiopia, 
and Nineveh, and concluding with special reproofs to 
Jerusalem, illuminated by the promise of restoration to 
glory in the latter days. There is much similarity of 
expression between this book and that of Jeremiah. 

Summary. I. The judgment on Judaea, and its causes 
(chap. 1). II. A call to repentance, with a promise of 
restoration and return to peace (ii). III. Reproof of Je- 
rusalem, and the vice of its people (iii. 1—7) IV. Promises 
of restoration of the people, and destruction of their ene- 
mies (iii. 8—20). 

HABAKKUK (.Embrace) was a younger contemporary 
of Jeremiah, and prophesied in Judah during the first 
half of the reign of Jehoiakim, when the invasion of 
Nebuchadnezzar was imminent. He did not accompany 
the captives, but, like Jeremiah, he lamented the iniqui- 
ties of his country in the midst of its ruins. Habakkuk 
foretells the destruction of the Chaldseans, portraying 
their pride and self-confidence ; expostulates with God for 
destroying His own people by such wicked instruments j 
and on a re-assurance of the final triumph of faith, he pours 
forth a sublime song of praise for the power and mercy of 
Jehovah, with a prayer for the redemption of His people, 
and confidence in His mercy. This book is quoted in Acts 
xiii. 41 ; Rom. i. 17 ; Gal. iii. 11 ; Heb. x. 37. 

The subscription, " To the chief singer on my stringed 
Instruments," snows that it was used as a psalm, in 
which the prophet took a part, and was incorporated into 
the Temple service. Hence Habakkuk must have been 
a Levite. The whole is a colloquy between him and God. 
It opens with a plaintive recitative of " the faithful," 
struggling under the painful spectacle of the good among 
God's people suffering from the oppression of the evil, 
interspersed with God's answer of judgment awaiting 
them from the Chaldees. This is followed by the pro- 
phet's appeal for the righteous who will suffer with the 
wicked, which swells into a vivid picture of the Chaldaean 
scourge sweeping irresistibly before him ; and then there 
is a brief silence of expectation for the reply, which 
(chap, ii) reveals the judgment upon Chaldaea. Then 
rises the note of prayer, which introduces the great hymn 
of faith, recounting the miraculous deliverances of old as 
earnests of future ones, and closing with the vision of all 
nature desolate, and God's enemies prostrate, but faith 
exultant in the God of salvation. 

Date. The Rabbis fix the time of this prophecy in the 
reign of Manasseh, with which its subject seems to ac- 
cord ; but modern German critics prefer that of Joslah, 
while others have made Habakkuk contemporary witli 



Ezekiel and Daniel in Babylonia, and with Haggai and 
Zechariah in Judaea. 

OBADIAH (Worshipper of Jehovah) prophesied, it has 
been conjectured, before the destruction of Jerusalem 
(B.C. 588), and the conquest of Edom (583). As Nahum 
had foretold the downfall of Assyria, and Habakkuk that 
of Chaldaea, so Obadiah predicts that of the implacable foe 
of Israel, Edom, warning the Edomites not to rejoice in 
the day of their brother's calamity (for the Hebrew tenses 
are future, not past as in our translation). He foretells 
the utter annihilation of Edom, and contrasts it with the 
future restoration of Israel, which should also possess the 
land of Edom and Philistia, and enjoy the promises of her 
offspring, the Messiah. 

Verses 1 to 8 are extremely similar to a passage in 
Jeremiah (xlix. 14 foil.). This similarity has caused a 
doubt which of the two prophets repeated the denuncia- 
tions of the other ; and therefore the exact date of this 
book is rendered uncertain, some advocating its priority 
to that of Jeremiah, others ascribing it to a later date. 
Dr. Pusey maintains that the Hebrew future determines 
the question in favour of the priority of the Book of Oba- 
diah. Those who take the opposite view conjecture that 
the occasion of this prophecy was the hostility shown by 
the sons of Esau to their brethren the Israelites at the 
time of the Babylonish invasion. They seem to have re- 
joiced in the downfall of Jerusalem, and to have cut off 
those Jews who attempted to fly through Iduinaea into 
Egypt. Hence arose the prayer of the Jewish captives in 
Babylon (Ps. cxxxvii. 7), and the answer to it in the de- 
nunciations of Obadiah, who predicts the Divine retribu- 
tion on Edom, and the future glory of Israel in the occu- 
pation of Idumaea. This prophecy was partially fulfilled 
by Nebuchadnezzar, and furtherby the entire subjugation 
of Edom by John Hyrcanus, which thenceforth vanishes 
from history; but its completion, in the possession of 
Idumaea by the Israelites, must still be anticipated after 
the final return of that people to their promised inherit- 
ance ; and therefore this book is the favourite study of 
the Jews to this day. 

Summary. 1. The Edomites fancied themselves secure 
in the fastnesses of their rocks (ver. 3). 2. The spoiler 
should utterly destroy them (vers. 4—16). 3. The chastise- 
ment inflicted on the Jews should be but temporary ; and. 
after their return from captivity, they should possess 
Edom and Philistia, and at length rejoice in the glorious 
reign of the Messiah (17—21). 

The Prophets after the Restoration are Ha«gai, Ze- 
OHAEIAH, Malachi. Jewish tradition identifies them 
with the three men with Daniel when he saw the vision 
(Dan. x. 7). After the Captivity they were members, it 
is said, of the " Great Synagogue " of 120 elders. 

HAGGAI (Festive) was probably born at Babylon, and 
accompanied Zerubbabel to Jerusalem; though some 
consider that he had seen the glory of the old Temple 
before its destruction (see ii. 3), and that he was one of 
the very aged exiles who laid the foundation of the new 
Temple in tears (Ezra iii. 12). He was inspired by God 
to rouse the people to support Zerubbabel and Joshua 
(the High Priest) in building the Temple, after the 
work had been suspended for fourteen vears in conse- 
quence of the counter-edict obtained by the Samaritans 
from Artaxerxes. When the decree of Cyrus was con- 
firmed by Darius, the people were in a lethargic state, 
preferring their own temporal prosperity to the restora- 
tion of God's house, till drought and mildew wrung peni- 
tence from them. The prophecy is short and condensed. 
Huggai reproves their lethargy, and promises a blessing 
upon the work. In twenty-four days they recommence 
the building. The youthful Zechariah is moved to second 
ilaggai's work, but, after one brief prophecy, is silenced. 
After four weeks they become despondent, and compare 
the new Temple with the old ; but Haggai foretells 
greater glory for the former. Two months later he again 
rebukes their slowness, and promises Divine favour. He 
finally appeals to Zerubbabel, as heir of the house of 
David, and predicts the stability of the Kingdom of God 
amidst the ruin of temporal sovereignties. He only pro 
phesied for four months. He is quoted in Heb. xii. 26. 

Haggai and Zechariah are associated in the LXX. in the 
titles of Psalms cxxv, cxxvi, cxlv— cxlviii ; and they are 
mentioned in 1 Esdras vi. 1 ; vii. 3. 

ZECHARIAH (Whom Jehovah remembers), the son of 
Berechiah, and grandson of Iddo, was probably of the 
tribe of Levi, born in Babylon, and likewise came to Jeru- 
salem with Zerubbabel. He began to prophesy two months 
after Haggai (i. 1), and continued during two years, en- 
couraging the Jews to prosecute the erection of the Tem- 
ple. He also foreshadowed the history of the people and 



2-i 



SUMMARY OF THE APOCRYPHAL BOOKS. 



of the Christian Church. The hook is full of allusions to 
the Advent of the Messiah, and is frequently quoted in 
the New Testament. It consists of three parts: (1) Nine 
visions of the glory of the kingdom and worship of the 
Messiah (i— vi). (2) A colloquy between the prophet and 
a deputation from Babylon, regarding the fasts of peni- 
tence for the destruction of the Temple, and his exhorta- 
tion to convert them into feasts of restoration (vii, viii). 
(3) The history of the Jews and of the Church to the 
final judgment (ix— xiv). 

Summary. Section I. The nine visions, viz. 1. (i. 7— 
17) : A rider on a red horse, among the myrtle-trees, sym- 
bolising a general peace over the whole land- and the 
cessation of opposition to the building of the Temple. 
2. (i. 18 — 21) : Four horns (i.e. four enemies of the Jews), 
and four carpenters, by whom they are broken. 3. (ii. 1 — 
9) : A man with a measuring-line, enlarging the boun- 
daries of Jerusalem ; i.e. her increase, enclosing the Gen- 
tiles. 4. (iii) : Joshua (the High Priest), changing filthy 
garments for new ones, signifies the restoration of Judah, 
and advent of " The Branch." 5. (iv) : A golden lamp, fed 
by two olive-trees ; i.e. the rebuilding of the Temple, and 
future glorification of the Church by the unction of the 
Holy Spirit. 6. (v. 1 — 4) : A flying roll ; i.e. vengeance on 
the ungodly. 7. (v. 5—11): A woman, pressed into an 
ephah by a leaden weight, and borne eastward ; i.e. re- 
pression and banishment o:f idolatry. 8. (vi. 1—8) : Four 
chariots issuing from two brazen mountains; i.e. the 
course of Divine Providence. 9. (vi. 9—15) : Crowning of 
Joshua ; i.e. the regal and priestly office of " The Branch." 

Section II. Colloquy between the prophet and exiles 
regarding the fasts. 

1. (vii). The nature of a true fast. 

2. (viii). On conversion of fasts into feasts. 

Section III. The future destiny of the Jewish Church 
and people. 1. (ix. 1—7) : Peace under Alexander's rule. 

2. (ix. 12 — 17) : Revival of power under the Maccabees. 

3. (xi— xii. 12) : A reverse (caused by the rejection of Mes- 
siah— punished by the destruction of Jerusalem). 4. (xii. 
3—14) : A period of penitence and hope. 5 (xiv) : Return 
of the Messiah to Jerusalem in triumph over His enemies, 
and the inauguration of theocratic glory. 

Date. The style of the book, and the frequent Chal- 
daisms, establish the lateness of its composition. The 
difference between the earlier and later portions has led 
some modern critics to doubt the genuineness of the last 
six chapters, but their conjectures have been satisfac- 
torily refuted. 



MALACHI (Messenger of Jehovah), the last of the pro 
phets, was contemporary with Nehemiah. He prophesied 
about B.C. 420. 

According to one tradition, he was born at Sopha in 
Zebulon, after the Captivity, died young, and was buried 
there. According to another, " Malachi " was not a name, 
but an office, and some go so far as to declare that Hag- 
gai, Malachi, and John the Baptist were angels in hu- 
man form. Hence, one Hebrew Targum identifies the 
writer of this book with Ezra, another with Zerubbabel, 
a third with Nehemiah. Internal evidence is conclusive 
in favour of the writer living after the death of Ezra 
and the second immigration of captives, since the abuses 
noted in the book are exactly those which Nehemiah 
reformed. The new Temple was already built, and its 
services fully re-established. Malachi reproves the profa- 
nity of the priests ; foretells the sudden appearance of the 
Messiah to purify that T emple and its congregation ; he 
rebukes the frequency of mixed marriages and divorces ; 
threatens Israel with rejection for their impiety, and the 
adoption of the Gentiles ; and closes with a prediction of 
the harbinger of the Sun of Righteousness, and a warning 
against infringement of the law of God. 

The style is prosaic and rhetorical, rather than poetic, 
and more closely resembles a written philosophical dis 
course than the oracles of the Hebrew prophets. In 
the LXX. and Vulgate it consists of four chapters, as in 
the A.V. but in the Hebrew, chapters iii. and iv. form 
but one. It is quoted as Scripture in the New Testament 
(Mark i. 2; ix. 11,12; Luke i. 17; Rom. ix. 13). 

The prophecy naturally divides itself into three sec- 
tions : I. (l. 2— ii. 9) : Jehovah is represented as the lov- 
ing father and ruler of His people. It may be subdivided 
thus: 1. (i. 1—3): Jehovah asserts and proves His love to 
His people by reference to the punishment of Edom. 
2. (i. 6— ii. 9) : Rebuke of tee priests, as the leaders of spi- 
ritual defection. II. (ii. 10— IB) : The prophet's reproof of 
mixed marriages and divorces, portrayed by the deserted 
wives weeping at the altar. III. The sudden appearance in 
the Temple of the Lord as the Judge, preceded by His fore 
runner. This section maybe thus subdivided: 1. (ii. 17— 
iii. 5) : A threat of punishment. 2. (iii. 6—12) : A call to 
repentance. 3. (iii. 13— iv. 6) : Reproof of distrust in God ; 
forewarning of the final separation of good and bad ; oi the 
final judgment; and advent of the Messiah, heralded by 
Elijah. Thus prophecy closes with the announcement of 
the Messiah's coming, and prepares the people for the 
appearance of His precursor, John the Baptist, in the 
spirit and power of Elias (Matt. xi. 14; xvii. 10— 13). 



VI. SUMMARY OF THE APOCRYPHAL BOOKS. 



These books form part of the sacred literature held 
In high esteem by the AlexandriaL Jews, and appended 
by them to the LXX. translation of the Old Testament. 
They are for the most part, if not wholly, the product of 
the era subsequent to the commencement of the Cap- 
tivity; part having their origin in Babylonia, during or 
after the Captivity, part belonging to the last three 
centuries B.C., when prophecy, oracles, and direct revela- 
tion had ceased. They form the historical link between 
the Old and New Testament, and have also a linguistic 
value in connexion with the Hellenistic phraseology of 
the latter. They differ from the former in the marked 
absence of prophetic teaching, of Divine revelation, and 
of religious poetry; while they point (as in the Book of 
Wisdom) to a spiritual kingdom which shall be eternal. 
The account there given of the Exodus suggests the exist- 
ence of traditionary narratives (besides that which is 
contained in the Pentateuch), from which certain addi- 
tions found in the New Testament (e.g. in Stephen's 
speech) were derived. The LXX. had been formed on a 
Hebraic mould, so that Hebraisms were sure to manifest 
themselves; but in the Apocrypha (much of which was 
originally written in Greek) we find the same Hebraic 
cast of thought and expression. Thus the Hellenistic 
phraseology of the New Testament was not a new thing, 
even when applied to original composition, but had be- 
come habitual. 

As to their Canonical authority, Josephus seems to re- 
ject it. The early Christians differed in opinion respecting 
them, but received them as part of the sacred literature. 
Melito, referring to the Hebrew Canon, separated them 
from the authoritative and Divine records. Jerome called 
them "apocryphal" (hidden, secret, and so spurious), af- 
firming that " the Church doth read them for example of 
life and instruction of manners ; but yet doth it not 
apply them to establish any doctrine." 



In the "Western Church thev gradually rose in esteem, 
until the Council of Trent affirmed the Canonicity of the 
major part : but they are treated by the more critical 
Roman divines as "deutero-cauonical." 

It is not generally supposed that the books were written 
by those whose names they bear, but rather that the 
names of men illustrious in Hebrew history (e.g. Ezra 
and Solomon, whose writings bore most resemblance to 
them), were affixed to them by the writers. They are 
valuable historically, as supplying us with the struggles 
of the Jews under the Syrian Kings, of which the records 
elsewhere are scanty. 

THE BOOKS OF ESDRAS, although quoted largely by 
Josephus, by Athanasius, and some other early Christian 
writers, do not seem to have been ever regarded as strictly 
" Canonical." 

The First Book appears to be a compilation of nar- 
ratives by different authors, the original part of the 
document being confined to chapters iii— v. 6. Chapter i. 
is a repetition of the last two chapters of the Second Book 
of Chronicles, with some abridgments and variations of 
text. The rest of the book is a transcript of portions of 
Ezra and Nehemiah, with the apparent intention of nar- 
rating the legend about Zerubbabel, and of explaining the 
great obscurities of the Book of Ezra ; but it is impossible 
to reconcile the various parts either with Holy Scripture 
or with one another, and therefore the latter portion oi 
the book is thought by many not to be the work of a 
single author. Only Greek and Latin versions of the book 
are known to exist. 

The Second Book. The more ancient title was the 
"Revelation of Ezra," but it is more commonly known 
as the " Fourth Book of Ezra." The original text seems to 
have been in Greek, from which Arabic, Ethiopic, and 



NOTES ON THE APOCRYPHA. 



Latin translations have been made : and the English ver- 
sion has been entirely taken from the Latin. This text 
contains certain interpolations (chaps, i, ii; xv, xvi), 
which seem to be of Christian origin, and omits a long 
passage after chap. vii. 35, on the " intermediate state " 
and '^intercession of departed souls," probably rejected 
on dogmatic grounds. Ironi internal evidence it would 
seem to have been written in Egypt, by a Jew, between 
B.C. 100 and a.d. 100. It consists of angelic revelations and 
a series of visions, teaching some of the mysteries of the 
moral world, and the final triumph of the righteous. 

Bevelallon I. On the unsearchableness of God's pur- 
poses, and the signs of the last age. 

II. On the progress of the plan of Providence, and the 
growth of evil. 

III. Answers objections to the narrow limits prescribed 
for the hope of regeneration ; and foretells the second ad- 
vent of the Messiah. 

Vision 1. A woman (Sion) lamenting the death of her 
only son (i.e. the city of Solomon) on his bridal day ; but 
her sorrow is turned into joy at the appearance of a 
newly-built city. 

II. An eagle (Rome) rising from the sea, spreads its 
wings over the earth, undergoes various transformations, 
(s rebuked by a lion (Messiah), and is burnt up. 

III. A Man (Messiah), flying on the clouds, destroys by 
the blast of His mouth the opposing powers of the world, 
gathers the lost tribes of Israel, and gives them the city 
of Sion. 

The last chapter records the appearance of the Lord in 
a burning bush, who gives to Ezra the books of the Law 
which had been burnt; and Ezra dictates to the scribes 
the twenty-four Canonical books, and seventy books of 
secret niys r teries. 

THE BOOK OF ESTHER consists oi certain interpo- 
lated passages found in the Sept.uagiut Version of Esther, 
which are not in the original Hebrew copy. They fill up 
the narrative, and supply the Name of God as the Prime 
Mover in the events, which Name nowhere occurs in the 
original. These interpolated passages are supposed to 
have been inserted at a later date by the Alexandrine 
Jews. Jerome removed them from the text, and placed 
them, with some explanations, among the uncanonical 
books: but his notes have been swept away, and these 
disconnected fragments printed consecutively, as if they 
formed a complete continuation of the Canonical book. 

THE BOOK OF WISDOM. The original seems to be in 
Greek, and is contained in the chief biblical MSS. ; but 
there is an ancient Latin version older than the time of 
Jerome, and translations in Armenian, Syriac.and Arabic 
(of which the last two are paraphrastic). 

Itconsistsof twomain parts: I. (Chaps. i — ix) : Thepraise 
of wisdom in its moral and intellectual aspects: 1st, as the 
source of immortality in contradiction to the theory of 
sensualists ; 2nd, as the practical guide of moral and intel- 
lectual life. II. (Chaps, x— six) : The doctrine of wisdom in 
its historical aspect : 1. An illustration of the influence of 
wisdom In the reward of the virtuous and the punishment 
of the vicious, both in thecase of individuals (from Adam 
to Moses), and of nations (e.g. the Egyptians and Canaan- 
ites) ; followed by (chaps, xv— xix) a contrast between the 
fortunes of idolatrous and religious people. The harmony 
pervading the whole book contradicts the opinion that it 
is a compilation from several authors who wrote at differ- 
ent times, though some have attributed the former part to 
Solomon, and the latter to a subsequent translator of his 
work. It possesses the highest, literary excellence, and is 
comparable for sublimity of thought, rhetorical power, 
and command of language with some of the finest produc- 
tions of classical antiquity. 

Its diction, as well as its doctrine, points to a Greek 
original, unfettered by Hebrew idioms. The doctrine of 
the creation of the world from uncreated matter, the 

Ere-cxistence of souls, the pervading influence of the 
Hviue Spirit throughout the universe, the absence of the 
Christian doctrine of the resurrection of the body, and of 
any reference to the regeneration of humanity by the 
Messiah, while immortality is vividly depicted a's the re- 
ward and consequence of wisdom, all point to Alexandria 
as the place of its composition, and to a period anterior 
to Christianity, in which Hebrew thought and Greek 
philosophy of various schools had become fused together. 
Its date is variously conjectured, from B.C. 150— B.C. 50; 
but its style and diction seem to point to an earlier date 
than that of Philo, to whom it has been ascribed. Passages 
in Paul's writings suggest his acquaintance with this 
hook, but no quotation from it is found earlier than the 
second century a.d. .when It seems to be treated as 
inspired Scripture. With Proverbs and Ecclesiastes it 

L — 



forms a sacred trilogy, in which the doctrine of Wisdom 
is developed, as an eternal existence with the Creator, 
acting on created matter, as the source of life, and con- 
tinuing in the land of spirits; thus laying the foundation 
for the Christian doctrine of the existence and influence 
of the Divine Word and Holy Spirit. All the questions 
connected with tills book are fully examined by the Rev. 
W. J. Deane, In his edition recently published (Clarendon 
Press, 1881). 

ECCLESIASTICUS is so called in the Vulgate and A.V 
from its local name in the African Church, gained from 
its practical use as a Church Lectionary or "Reading 
Book." Its more general name is that of " The Wisdom " 
or " The Proverbs of Jesus the Son of Sirach." Both in- 
ternal evidence and the testimony of Jerome sufficiently 
attest the existence of a Hebrew original (now lost), 
which was subsequently translated, with some additions, 
by the grandson of the author, resident in Alexandria, 
in the reign of Euergetes (see the Prologues). The date 
of this translation is rendered uncertain from there being 
two monarchs bearing that title, viz. Ptolemy III and 
Ptolemy VII ; and this uncertainty is not corrected by 
the mention among Hebrew worthies of "Simon, the 
son of Onias" (chap. 1. 1), since this appellation would 
apply equally to Simon I and Simon II. 

The book was not placed by the Hebrews among the 
Canonical Scriptures, nor is it so classed by Jerome ; but 
it is quoted as such, and even attributed to Solomon, by 
many Christian writers after the second century. The 
text followed in the LXX, Vulgate, and A.V. is based 
on the translation above mentioned, hut the order of its 
various portions is not uniform. It consists of a number 
of proverbs and wise sayings of ancient Hebrews, collected 
together by the compiler, who has appended to them 
additions of his own. 

Its whole tone is Palestinian, without any trace of Greek 
philosophy. God is the Creator, Preserver, and Governor 
of the universe; the hope of restoration rests upon the 
future advent of Eiias, and that of a resurrection seems 
fading away ; religion has degenerated into minute 
external ritual observances; righteousness is imprisoned 
in innumerable legal enactments ; and there is a tone 
of despondency underlying the exhortations to cheer- 
fulness and resignation, which seems to point to a period 
between the termination of the "Great Synagogue " and 
the rise of the Maccabees. 

THE BOOK OF BARTJCH. This book, which hears the 
name of the companion of Jeremiah, was not regarded 
by the Jews as Canonical. No reference is made to it in 
the New Testament, or by the Apostolic Fathers; but sub- 
sequent Christian writers refer to it as the work of Jere- 
miah. No Hebrew version of it is known, and all others 
seem to be derived from a Greek original. It consists of 
two parts, the style and diction of the former being 
Hebraistic, and of the latter Hellenistic, which suggests 
that the former had a Hebrew original, and was probably 
written during the Persian period, while the latter was 
written in Greek, at Alexandria, about the time of the 
War of Liberation. 

From the unity of the book, as it now stands, the writer 
of the second vJortion would seem at the same time to 
have translated the former ; but the Epistle of Jeremiah 
(chap, vi) is considered to be the work of a later writer, 
not earlier than the first century B.C. 

It is the only book in the Apocrypha formed on the 
model of the ancient prophets. 

The first part (chaps, l— ill. 8) consists of an introduc- 
tion, followed by a confession and prayer. The second 
part (chap. iii. 9 to the end) contains a rebuke of Israel 
for their sins, with a lamentation of Jerusalem over her 
children, followed (by an abrupt transition) by a triumph 
ant apostrophe to Jerusalem, foretelling the return of her 
children and their abiding glory. 

APOCRYPHAL ADDITIONS TO DANIEL. These three 
fragments are not found in the original text of the Book 
of Daniel, but have their origin in the LXX. version, and 
seem to embody certain popular traditions embellishing 
historical facts. 

1. The Song of the Three Children supplements the 
narrative in Daniel iii, and gives a supposed prayer of 
Azarias for deliverance from the fiery furnace, an account 
of the means by which the Three Children were saved, 
followed by a hymn of thanksgiving, sung by them in the 
fire, and which has been used in Christian worship, under 
the name of the " Benedicite" ever since the fourth century 
a.d. The prayer and also the hymn seem to have been si- 
milarly used in the Jewish Church after the Captivity. 

2. The History of Susanna does not claim to lorm 
part of the Book of Daniel, but only to be an appendix 



1 . 

to it. It i3 doubtless founded on an historical fact of 
Daniel's early career in Babylon, which has been em- 
! bodied in a narrative for moral purposes, and seems to 
have an echo in an incident in our Saviour's life. By 
Christian writers it is made to bear an allegorical form, 
Susanna representing the Church, tempted to infidelity 
by Jewish and Pagan adversaries, and crying to God for 
help. 

3. Bel and the Dragon, called In the LXX. " Part 
of the Prophecy of Sabakkuk, " forms a preface to the plot 
against Daniel to cast him into the den of lions, and 
supplies the motive, which seems wanting in the original 
narrative. With this, however, it incidentally coincides 
in one important feature, viz. a threatened revolt of the 
princes against Darius unless he ratifies their decree, 
which is likewise alluded to in the Book of Daniel, and 
appears in striking contrast to the autocratic power of that 
king's predecessors. 

THE PRATER OF HARASSES. The original prayer 
of the penitent king of Judah existed when the Book of 
Chronicles was written (2 Chron. xxxiii. 18), but has been 
long lost. This version is found in some copies of the LXX, 
and in the " Apostolic Constitutions, " with a legend of his 
miraculous deliverance from captivity. Its date and 
authorship are both uncertain ; but it is thought, from 
internal evidence, to have been written by a Jew, well 
acquainted with the LXX. only ; and the doctrine of 
repentance, therein displayed, suggests a date approximat- 
ing to the Christian era. 

TOBIT. The standard text is that of the LXX, from 
which all other known versions are derived; but the 
style and subject of the narrative would suggest a Hebrew 
or Chaldee original. It has the appearance of an Oriental 
story.employed as a medium of moral and religious instruc- 
tion, rather than of an embellished historical event ; but 
its general agreement with fact seems not to have been 
doubted until modern times, although no corroboration 
of any portion of the narrative is to be found in any 
historical work. The influence of good and evil spirits 
on human affairs, here portrayed, belongs to the belief of 
a period later than the Babylonish Captivity. 

From internal evidence the writer seems certainly to 
have been a Jew, resident in the East (probably at Ba- 
bylon), while the kingdom of Media was still standing, and 
the complete restoration of Jerusalem not yet effected. 
The date, therefore, must be fixed between Nehemiah and 
Alexander the Great, most probably about B.C. 350. 

The book has been more highly esteemed by Christians 
than by Jews. It presents a most vivid and pleasing 
picture of domestic life, and the influence of religion 
upon it, among the captive Jews, and in this respect it bears 
a strong affinity to the historical part of the Book of Job. 

JUDITH. Of existing texts, both a Greek and a Latin 
version seem to have equal claims to be regarded as 
genuine, since neither is a translation of the other, but 
they differ materially in words and expressions, and espe- 
cially in names and numbers. Jerome mentions a Chaldee 
version, with which lie had compared the others ; and there 
would seen to have been some earlier original, most 
probably in Syro-Chaldaic. The geographical and historical 
references in the book are so irreconcilable with known 
facts that there is little doubt that the book is an his- 
torical fiction, intended to revive a spirit of heroism in 
the Jews of Palestine.when it had been completely crush- 
ed out by a long period of oppression. It would seem as 
if the invasion of Judaea by Antioehus Epiphanes (B.C. 163), 
and the atrocities committed by Athu'iiaeus at Jerusalem, 
with the heroic resistance offered by the unknown mother 
and her seven sons, who all suffered martyrdom (2 Mace. 



SUMMARY OF THE APOCRYPHAL BOOKS. 



vii.27, &c), suggested this story, to stimulate others tofol 
low their example, and that to it is due the patriotisir which 
resulted in their deliverance under the Maccabees. It is pro- 
bable that the leading characterswere takenf rom historical 
personages of the period, disguised under fictitious names, 
though some have regarded them as purely allegorical. 

MACCABEES. There are four books bearing this title 
but only the first and second have been regarded as 
worthy of a place among the sacred writings, because 
they supply the Hebrew history of the second century 
B.C., written after the model of the Books of Chronicles, 
though not under Divine inspiration. The origin of the 
name is doubtful, some attributing it to the initial letters 
of the war-cry (see page 33), others to the final letters 
of Abraham, Isaac, and Jacob, and others again deriving 
it from Makk&bah, " a hammer." 

The Fiest Book op Maccabees. Both ancient testi- 
mony and internal evidence point to a Hebrew original, 
written in Palestine, most prot>ably between B.C. 120 and 100: 
but the English version is taken from a Greek translation, 
made at Alexandria (by some unknown hand), and annexed 
to the LXX. It consists of an introduction, containing a 
brief sketch of Alexander's conquest, followed by the 
invasion and oppression of Antioehus Epiphanes, culmi- 
nating in his attempt to extirpate Hebrew nationality 
and worship. The main body of the work narrates the 
struggle for independence, beginning with Mattathias, and 
ending with Simon. It comprises a period of 33 years 
(B.C. 163— 135). After an enumeration of the Maccabaean 
family, it relates the exploits of Mattathias and his five 
sons, by whom the struggle is carried on to a successful 
issue. The history divides itself into three distinct epochs, 
each stamped with the individuality of its leader— first, 
Judas ; second, Jonathan ; third, Simon — each of whom 
fell a victim to his. patriotism. 

The Second Book of Maccabees seems to be a compila- 
tion, made from some extant materials furnished to the 
compiler at Alexandria. The main portion of the book 
is derived from a previous work, called the " Five Books 
of Jason, of Cyrene " (probably the son of Eleazar). From 
internal evidence these books appear to have been written 
in Greek, between B.C. 125 and a.d. TO. The source from 
which the first two chapters are taken is very doubtful ; 
and, from the extravagance of the legends contained in 
them, they are not believed to be authentic, but to be 
the work of the unknown compiler, who is supposed to 
have written his book at Alexandria about the end of the 
second century B.C. 

It is the main source from which the history anterior 
to the Maccabees is derived, comprising a period of 25 years 
from B.C. 185 (?)— 161, so that a portion of the narrative 
is chronologically anterior to 1 Maccabees, another is con- 
temporaneous with it, and a third is supplementary. It 
may be thus divided : 1. The two introductory chapters^ 
addressed by the Council at Jerusalem to the Jews at 
Alexandria. 2. Thehistoryof Heliodorus(chap.iii). 3. The 
I beginning and course of the great persecution (chaps, iv— 
ivii). 4. The fortunes of Judas to the restoration of the 
i Temple service (chaps, viii— x. 9). 5. Reign of Antioehus 
Eupator (chaps, x. 10— xiii). 6. From the treachery of Alci- 
mus to the final triumph of Judas (chaps, xiv and xv). 
, The main feature of the book is its high religious tone. 
In it are depicted the Divine influence over human 
I events, retributive justice, the connexion between the 

I visible and spiritual world, and the doctrine of a future 
; resurrection. Holding these opinions, the compiler seems 

to have used historical events in support of them rather 
than to have adhered to strict accuracy of detail ; hence 
i there are many discrepancies between this book and 

I I Maccabees which are otherwise inexplicable. 



VII. CHRONOLOGY OF THE OLD TESTAMENT, 



ACCORDING TO USHER. 



1. HISTORICAL SUMMARY FROM ADAM TO CHRIST. 



At the Fall of man the promise of a restorer of the 
race was given, and was afterwards at intervals renewed ; 
but it was open to the whole of mankind, "the seed of 
the woman, ™ until the time of Abraham, when it was 
restricted to his family; " in thy seed shall all the families 
of the earth be blessed. '' Abraham, called by God to leave 
his native place Ur (at that time the capital of Chaldaea), 
retires to Haran, with his father and the rest of his fa- 
mily. On his father's death, five years later, he is again 
bidden to travel to the south-west, passes through Da- 
mascus, and reaches Shechem (in the centre of the land, 
in the pass between Ebal and Gerizim), where God meets 
him and makes a covenant with him. Pursuing his 
journey he stops at Beth-el, where God renews the cove- 
nant. He still goes southward till he reaches Egypt, 
whence he is bidden to return : and he retraces his steps 
to Beth-el, where Lot leaves him, after which God pro- 
mises him the whole land. He then removes southward to 
Mamre, where Ishmael is born, circumcision instituted, 
Isaac promised by the angel, and the destruction of 
Sodom revealed. After that event Abraham removed to 
Beer-sheba, where he lived the last seventy-five years of 
his life. Here Isaac was born and spent all his days. 
Jacob, at seventy-seven years of age, fled to Padan-Aram, 
returning after twenty years ; settled at Shechem, .removed 
to Beer-sheba, and was driven by famine into Egypt, 
where his descendant remained 215 years. Moses, by 
God's command, led them to the wilderness of Sinai, where 
they received from God a code of laws— social, political, 
and religious— and a complete constitution, with civil 
and ecclesiastical officers. After forty years' wandering 
in the wilderness, they entered Canaan, conquering on 
their way the aboriginal inhabitants east of Jordan, but 
sparing those akin to them. The extermination of the 
Canaanites in Palestine was miraculous, but incom- 
plete because of the lethargy of the invaders. The suc- 
ceeding 400 years of occupation was a period of listless 
anarchy, both priests and people being faithless to the 
theocracy, content with the indolent enjoyment of an ex- 
uberant land, of which the surviving remnants of the 
Canaanites (Philistines) and the kindred tribes of Hebrews 
(Amalekites, Edomites, Moabites, Midianites) tried to dis- 
possess them. This warfare continued, until David sub- 
jugated the latter and made the former peaceful subjects, 
and Israel obtained full inheritance of the promise from 



the River of Egypt to the Euphrates, a sovereignty which 
lasted till the end of Solomon's reign. 

A civil rupture rent the kingdom in twain. Ten tribes 
revolting sought to consolidate a separate sovereignty by 
establishing a rival worship, of which the two great shrines 
were at Dan and Beth-el. This rapidly declined into 
Baalism, which attained its zenith under Ahab, and was 
punished first by incursions of the Syrians, and afterwards 
by the invasion of the Assyrians, who carried the people 
captive, and colonized the country with a mixed idola- 
trous race, who mingled their native worship with that 
of Israel. From these sprang the "Samaritans," who 
intermarried with some of the Jews, borrowd their rites, 
accepted the Pentateuch, and set up a false temple oh 
Gerizim. The two tribes, 133 years later, were carried cap- 
tive by the Babylonians ; but after seventy years (B.C. 536), 
a portion of them returned, and rebuilt Jerusalem and the 
Temple the government being vested in a Persian Satrap 
resident at Damascus. 

As the faith of Abraham had been rewarded by the 
inheritance of Canaan, the unfaithfulness of his descend- 
ants had forfeited it, and they were all sent back to that 
heathen land "between the rivers," from which their 
progenitor was divinely called; from which exile ten 
tribes never returned, but the remnant (principally of the 
tribe of Judah) came back, cured of idolatry, and looking 
hopefully for the restoration of their kingdom and the 
birth of the Promised Seed. 

As the early undivided monarchy produced the de 
votional books or Holy Scripture, the later monarchy 
brought forth the earlier, and the Captivity the later pro- 
phets, with warnings from the past, and encouragement 
for the future ; but the glorious picture which they 
drew of the Messiah's kingdom raised a mistaken con- 
ception of a temporal sovereignty, which the oppression 
of successive tyrants (between the Captivity and the birth 
of Christ) was intended to correct. The fiery trial through 
which the people passed, and the new life which it evoked, 
are recorded in the Booksof theMaccabees; while the moral 
decline of those who remained in exile, and their sub- 
stitution of superstition for religion, are painfully ex- 
hibited in the Book of Esther, aud those apocryphal 
narratives, which are valuable literary and historical 
documents, but have been rejected from the Canon of Holy 
Scripture. 



2. TABLE OF DATES FROM THE CREATION TO THE BIRTH OF CHRIST. 



B.C. 

4004 The Creation and Fall of Man. 

2348 The Deli ,cr e 

2207 Babel ; dispersion of Noah's descendants. 

(Dr. Augusta!.) [Job's supposed date.] 

1998 Death of Noah. 

1996 Birth of Abraham. 

1921 Call of Abraham. 

1910 Birth of Ishmael. 

1896 Birth of Isaac. 

1872 Sacrifice of Isaac. 

Id33 Birth of Esau and Jacob. 

172SJ Josepn sold into Egypt. 

1706 Jacob and his sons go down into Egypt. 

1689 Death of Jacob. 

1571 Birth of Moses. 

1531 Moses' flight into Midian. 

1491 Moses at the burning bush. The Exodus. 

1451 Entrance into Canaan. 

1444 Allotment of Canaan. 

1338 Deborah and Barak. 

1296 Ruth's marriage to Boaz. 

1291 Gideon's victory over Midian. 

1188 Jephthah's vow. 

1156 Birth of Samson. 

1155 Birth of Samuel. 

1116 Death of Samson and Ell. 

1096 Saul anointed king. 

1064 David anointed king (1 Sam. xvi); his victory 

over Goliath. 

1060 David's flight from Saul. 

1056 Saul's death. David made king of Judah. 

1049 David made king of the whole twelve tribes; 

takes Jerusalem. 

1025 Revolt of Absalom. 

1016 Rebellion of Adonljah. 



(Dr. Anons, 1316.) 
( " 125U.) 

( " 1249.) 



B.C. 

1016 Death of David. Accession of Solomon. 

1004 Dedication of the temple. 

976 Death of Solomon. Revolt of Ten Tribes. 

Monarchical Perioj. (See next page.) 

536 Return of the Jews under Zerubbabel. Ctbus. 

516 Dedication of the second temple. 

458 Ezra goes to Jerusalem ; collects the Scriptures. 

429 Completion of the wall of Jerusalem, under 

Nehemiah. (Dr. Angus, 445.) 

397 The close of prophecy (Mai. iv). 

332 Alexander the Great visits Jerusalem. 

320 Ptolemy Lagi takes Jerusalem. 

312 Seleueu's obtains Syria. 

300 Simon the Just, High Priest. 

285 LXX. version begun at Alexandria. 

216 PtolemvPhilopat or tries to enter the Holy of Holies. 

203 Antiochus the Great obtains Palestine. 

200 Sect of Sadducees founded. 

170 Antiochus Epiplianes takes Jerusalem ; profanes 

the temple. 

165 Judas Maccabaeua purifies the temple. 

141 Sovereignty aud priesthood conferred on Simon 

aud his heirs. 

135 The Pharisees. 

130 Temple on Gerizim destroyed. 

65 Pompey reduces Syria to a Roman province, 

54 Crassus plunders the temple. 

37 Herod the Great, takes Jerusalem. 

25 Herod rebuilds Sam aria. 

22 Herod builds Caesarea. 

17 Herod begins to rebuild the temple. 

5 Birth of John the Baptist. 

4 Birth of Jesus Christ 



J 





9 


. TABLE OF THE DIVIDED MONARCHY. 


B.C. 

976 

959 
956 
955 
953 
931 
930 
930 
917 
915 
898 
S97 
889 
885 
883 
877 
855 
838 
823 
808 
771 


JUDAH. 


ISKAEL. 


B.C. 

770 
770 
761 
759 
756 
742 
730 
726 
721 

697 
642 
640 
609 
609 
606 
599 

599 
588 


JUDAH. 


Israel. 




Jeroboam I. 

Nadab. 

Baasha. 

Elah. 

Zimri. 

Oinrl. 

Ahab. 

Ahaziah. 
Jehoram. 

Jehu. 

Jehoahaz. 
Jehoash. 
Jeroboam II. 

Zachariah. 






Abijah. 
Asa. 












Pekah. 

Hoshea. 

Captivity of the Ten 
Tribes, 




Jotham. 
Ahaz. 








Hezekiah. 




Jehoshaphat. 


Manasseh. 




Jehoram. 
Ahaziah. 


Josiah. f 
Jehoahaz (three months). 
Jehoiakim. l 
Captivity of Two Tribes. 
Jehoiachin (three months), 


Joash. 




tributary prince. 
Zedekiah, tributary prince. 
Destruction of the Temple. 

Complete Captivity. 






Uzziah. 





VIII. GENEALOGY FROM ADAM TO JACOB. 



B.C. 4004 to 1836. 



1. Adam. 

2. Seth. 
S. Enos. 

4. Cainan. 

5. Mahalaleel. 

6. Jared. 

7. Enoch. 

8. Methuselah. 

9. Laniech. 

10. Noah. 

11. Shem. 



12. Arphaxad. 

13. Salah. 

14. Eber. 

15. Peleg. 

16. Reu. 

17. Serug. 

18. Nahor. 

19. Terah. 

20. Abram. 

21. Isaac. 

22. Jacob. 



JACOB'S SONS. 



1. Reuben, 

2. Simeon, 

3. Levi, 

4. Judah, 

5. Issachar, 

6. Zebulun, 

7. Dan, 

8. Naphtali, 

9. Gad, 

10. Asher, 

11. Joseph, 

12. Benjamin, 



So ns of Leah. 



i Sons of Bilhah. 
> Sons of Zilpah. 
i Sons of Rachel. 



IX. ITINERARY OF THE JOURNEYINGS OF THE ISRAELITES 
TO THEIR SETTLEMENT IN CANAAN. 



Raheses (from), near Port Said, to * Succoth (?). 
Southward. 

To the borders of the Wilderness of Egypt. South- 
ward. 
Pi-hahiroth (to), between Migdol (Suez) and the (Red) 
Sea. Eastward. 

Through the Red Sea to the "Wells of Moses." 
Etham (Wilderness of). 

Shue (Wilderness of). Three days without water. 
Maeah. Bitter water sweetened. Southward. 
Elim. Twelve wells, seventy palm-trees. Southward. 
Sin (Wilderness of). Quails and manna sent. Eastward. 
Rephidim. Water from the rock of Horeb. Eastward. 

Battle of Rephidim. 

Massah and Meribah. 

Altar of Jehovah-nissi. 
Sinai, in the third month. Northward. 
Slnai (from), through the Wilderness of Paeajj or Zin. 

STATIONS. 
Tabeeah ("burning"). Murmurings at fatigue ; punish- 
ment by fire ; three da i/s' journey. 
Kibeoth-hattaavah ("graves of lust"). Murmurings f or 
flesh ; flock of quails, and plague. 
Council of seventy elders. 
Hazeeoth. Sedition of Aaron and Miriam, and leprosv 

of the latter. 
Kadesh-baenea. Twelve spies sent to Canaan. 

Ten spies destroyed; forty years' wandering declared; 

defeat of the Israelites. 
Rebellion of Korah, Dathan, and Abiram. 
Rebellion of the congregation (14,700 die of plague). 
Foety Teaks' Wandeeings in the Wildeeness of Zin. 
Kadesh-baenea (return to). Water from rock at Meribah; 
the sin of Moses and Aaron. 
Death of Miriam. 
Refusal of passage through Edom. 
Mount Hok (in Moab). Death of Aaron. 



Hoemah (" utter destruction "). Defeat of Canaanites. 

Edom (circuit of borders of). Crossing Zared (S.), through 
MoabLes' territory, to Arnon (B.). 
Plague of fiery serpents. 
Free passage refused by Sihon ; his defeat. 

Edeei. Similar refusal by Og, king of Bashan ; his 

defeat. 

These two victories gave to Israel possession of the 

whole country E. of Jordan, from the River Arnon 

(which falls into the Dead Sea) to Mount Hermon. 

Shittim. Alliance of Moabites, Ammonites, and Mi- 
dianites, under Balak, against Israel. Balaam's 
fruitless attempt to curse Israel. Fornication of 
Israel, and defection to worship of Baal. 24,000 
slain by a plague. Zeal of Phinehas. Defeat of 
Midian'; Balaam slain. 

Moab (plains of). Review of Israelite army, 025,030 males 
above twenty years old (B.C. 1451). Book of the 
Wars of the Lord. 
Repetition and confirmation of the Law by Moses, 
to the new generation of Israel. Moses' view of 
Canaan from Pisgah. His death. 

Joedan (crossing the). 

Gilgal (encampment at). Circumcision. 

Jekicho (fall of). March on Ai. 

Ai (its capture). Achan's sin. 

Shechem. The whole congregation (half on Mount Ebal, 
half on Mount Gerizini) swear to the Covenant, in 
presence of the ark. The Law written on twelve 
stones on Ebal ; the cursings read from the same 
mountain, and the blessings from Gerizim. 

Gilgal (return to). Treaty with Gibeonites. 

Gibeon (march to relief of). 

Beth-hoeon. Defeat of Adoni-zedek and four other kings 
Conquest of Southern Canaan. 

Mekoji. Defeat of Northern Canaanite confederacy. 

Shilob. Settlement of the twelve tribes in their posses 
sions. 



* Succoth (Buolhs) was probably not a place, but only an encampment, ao called from the temporary booths, hastily made from 
the boughs of trees, to shelter the fugitives during their Sabbath rest, for they would not be provided with tenta. 



29 






X. MIRACLES m THE OLD TESTAMENT. 



Aaron's rod turned into a serpent. 
The ten plagues : — 

1. Water made blood 

2. Frogs 

S. Lice 

4. Flies 

5. Murrain 

6. Boils and blains 

7. Thunder and hail 

8. Locusts 

9. Darkness 

10. Firstborn slain 

Parting of the Red Sea 



In the Wilderness. 

The curing of the waters of Marah 

Feeding with manna 

Water from the rock, at Rephidim 

Death of Nadab and Abihti 

Burning of the congregation at. Taberah.. 
Death of Koran, Dathsn. and Abiram, &c. 

Budding of Aaron's yod, at Kadesh 

Water from the rock, »t Meribah. 

The brazen serpent 

Stoppage of the Jordan stream 



Lv Canaan.— Under Josuua. 

Fall of Jericho 

Staying of sun and moon '. 

Under the Kings. 

Death of TJzzah 

Withering of Jeroboam's hand, and destruction of the altar at Betb-el. 

By Elijah. 



The staying of the cruse of oil and meal at Zarephath. 

The raising of the widow's son at Zarephath 

The burning of the sacrifice on Mount Carmel 

Burning of the captains and their companies 

Dividing of Jordan 



By Elisha. 

Dividing of Jordan 

Cure of waters of Jericho 

Destruction of mocking children at Beth-el 

Supply of water to the allied armies in Moab 

Multiplication of the widow's oil 

Raising the Shunammite's son 

Healing the deadly pottage 

Feeding one hundred men with twenty loaves 

Cure of Naaman's leprosy, and its transfer to Gehazi.. . 

Making an iron axe swim 

Smiting the Syrian army 

Resurrection of dead man by touching Elisha's bones.. 

Recorded by Isaiah. 



Destruction of Sennacherib's army. 
Return of sun by the dial of Aba/. . 



During Captivity. 

Deliverance of the Three Children from the fiery furnace. 
Deliverance of Daniel from the lions 



Miscellaneous. 

Smiting of Philistines, and fall of Dagon. 

Smiting of Uzziah with leprosy , 

Deliverance of Jonah from the great nab., 



Reference. 



Exod. vli. 10—12. 

20-25. 

vlli. 5—14. 

16—18. 

20-24. 

■ ix. 3—6. 

■ 8—11. 

22—26. 

X. 12—19. 

21—23. 

xli.29, 30. 

xlv. 6,21— 31. 



xv. 23—25. 

xvl. 14—35. 

xvii. 5—7. 

Lev. x. 1, 2. 
Numb. xi. 1—3. 

xvl. 31—85. 

xvii. 8. 

xx. 7—11. 

xxi. 8, 9. 

Josh. 111. 14—17. 



vl. 6-25. 
x. 12—14. 



2 Sain. vl. 7. 
1 Kings xiii. 4—6. 



xvii. 14—16. 

17-24. 

xviii. 30—38. 

2 Kings 1. 10—12. 

ii. 7, 8. 



11. 14. 

21, 22. 

24. 
lit. 16-20. 
iv. 2—7. 

32—37. 

38—41. 

42—44. 

v. 10—14, 27. 

vi. 5—7. 

18—20. 
xiii. 21. 



six. 35. 
xx. 9—11. 



Dan. 



111. 19-27. 
vi. 16—23. 



1 Sam. v. 3—12. 

2 Chron. xxvi. 16—21. 
Jonah ii. 1—10. 



30 



XI. 


PARABLES IN" THE OLD TESTAMENT. 




Parables. 


By whom spoken. 


Reference. 








2 Sam. xil. 1—4. 

xlv. 1—11 . 

1 Kings xx. 35— 40. 
Isaiah v. 1—7. 
Ezek. xvii. 3—10. 

xix. 2— 9. 

xxlv. 8— 5. 

Judg. ix. 7—15. 

1 Kings xxii. 19—23. 

2 Kings xiv. 9. 






Widow of Tekoah 




Man of the sons of the prophets to Ahab... ..... 
















14 U 








Paeabolio Fables. 




















XII. SPECIAL PRAYI 


]R8 IN THE OLD TESTAMENT. 




Of whom recorded. 


References. 


Subjects. 






Num. 6. 22— 26 


The Aaronic blessing of Israel. 
For a son. 

For Ishmael's acceptance. 
For mercy on Sodom. 

Success in his mission, when sent to find a wife <or Isaac 
For moderation in his desires. 
When going to battle with Zerah the Ethiopian. 
For the restoration of Jerusalem. 
Prayer for a blessing on his house, 
After his sin with Bath-sheba. 
After numbering the people. 
Thanksgiving at close of life. 
For the restoration of the widow's son 
For Divine attestation of his mission. 
For death. 

For his servant's eyes to be opened. 
That the army sent to take him may be blinded. 
Intercession for his people. 

Confession of sin in the people's alliances with the heathen. 
For revival of God's work. 
For the gift of a son. 

For protection against Sennacherib. ' 
When dangerously ill. 

For the unprepared who had eaten ot ihe passovet 
Expiation of undiscovered murder. 
Confession on presenting fir&ilruits. 
The praver of the tithing year. 
For the Divine blessing. 
For deliverance from Esau. 

For protection against the armies of she Moabites and Ammon- 
ites. 
In a great famine. 
For comfort. 

For deliverance from the great fish. 
After Achan's sin. 

Confession of God's goodness, and their nation's Bins. 
For Divine guidance in training his child. 
Forgiveness for the people's idolatry. 
For the Divine presence. 
At the setting forth and stopping of the art, 
For Divine help to govern the Israelites. 
For Miriam, for cure from leprosy. 
For the people disappointed at the spies' report. 
For a successor. 
To enter Canaan. 
For the remnant in captivity. 
For protection against Sanballat and Tobiah, 
To be avenged on his enemies. 
For wisdom to govern Israel. 
Dedication of the Temple. 




Gen. 15. 2 

— 17.17,18 










— 18.23 






— 24. 12 




Prov.SO. 1 

2Chr.14.ll 








Daniel 

David 


Dan. 9. 4 






Ps. 51 


















1 Kin. 17.20 






— 18.86 




Elijah 


— 19.4 






2 Kin. 6. 17 






— 6.18 
















Hab. 3. 1—16 






1 Sam.l. 11 




2 Kin. 19. 15; Is. 37. 16... 

— 20. 3: Is. 38. 3 

2 Chr.30.18 










































2Chr.20.6 

Jer.14.7 




















Josh. 7. 7— 9 






Neh.9.5 

Judg. 13. 8, 9 

Ex. 32. 11; Deut. 9. 26... 
— 33. 12 








Moses 












— 11.11—15 






— 12. 13 






— 14. 13—19 






— 27.15., 












Neh.1.5 

— 4.4 




















1 Kin. 8. 23 ; 2 Chr. 6. 14.. 












'' 





31 



XIII. BRIEF HISTORICAL SUMMARY OF THE INTERVAL 
BETWEEN THE OLD AND NEW TESTAMENTS, 

TAKEN CHIEFLY FROM 

JOSEPHUS AND THE BOOKS OF MACCABEES. 

3zea and Neherniah left a Bottled form of government 
Id Palestine, the centre of which was Jerusalem. Here 
Pa3 established a council of elders and priests, who 
formed an ecclesiastical court, interpreting the Law, and 
Enforcing its observance. These were called the "Great 
Svaagogue." They were to the new settlement after the 
Captivity what the " elders that overlived Joshua " (Josh, 
xxiv. 31) were to the Israelites! who came out of Egypt. 

It was the Jewish theory that the Law was given in a 
twofold form, viz. the written and the oral ; the former 
consisting of brief official enactments, the latter enter- 
ing into more copious deteil:;. With the former code, im- 
mutably formalised by Gort.tliey said the latter was orally 
taught to Moses on Mour.i. Sinai by the same Divine 
Author, as the authoritative Interpretation thereof, with 
the command to commit the one to writing, but to trans- 
mit the other only by woTd of mouth. This oral law was 
repeated by Moses to Joshua, who handed it on to the 
elders who succeeded him, and they to the prophets, 
who. In their turn, passed it from one to another till it 
reached Jeremiah, who, through the medium of Barucli, 
conveyed it to Ezra, and he to the Great Synagogue, 
which Nehemiah also supplied witti a library of all the 
sacred books he cor.ld collect (2 Mace. ii. 13). This body 
of elders lasted about 150 years, when it expired in its 
last survivor, the High Priest Simon the Just, B.C. 201. 
They are said to ?iave numbered 120. To them the Jews 
ewe the 613 Precepts; and this oral tradition may be con- 
sidered the groundwork of the Talmud. It is to this 
"Great Synagogue" and its oral tradition that our Lord 
refers in the Sermon on the Mount, in the words, " it 
was said bv them of old time" (Matt. v. 27), and else- 
where in His allusions to " the traditions of the elders." 

Ezra and Nehemiah also set up synagogues in country 
towns, as places of worship on the sabbath, and as schools 
of instruction and theological discussion during the week. 
Attached to yach was a body of "Rulers," who were 
both civil magistrates and ecclesiastical presbyters. Pales- 
tine was subject to Persia at this time, and formed part 
of a province under the Satrap of Syria, but these elders 
were allowed to administer the government with the high 
priest as their responsible head. 

According to Jewish tradition.related by JosephusfAntiq. 
xi. 8. 1. ft.), and repeated in the Talmud, in later Jewish 
writers.and In the Chronicles of Abult'eda, and supported in 
some of its main features byhistorical factsi such as the free- 
dom of Palestine from tribute during the Sabbatical years, 
&c). Alexander the Great visited Jerusalem! B.C. 381) to pu- 
nish the Jews for their refusal to transfer their allegiance 
tc him.when summoned to do so during his siege of Tyre. 
After the reduction of Tyre and Gaza he is said to have 
approached Jerusalem with hostile intent ; but Jaddua 
the high priest, in conformity with a dream, awaited 
his approach, clad in his priestly robes of hyacinth and 
gold, and accompanied by a train of priests and citizens 
arrayed in white. Alexander, moved by the novel spec- 
tacle, did reverence to the high priest and kissed the 
sacred inscription on his mitre, alleging that he had seen 
In a dream that same venerable form, who had promised 
him success in his Eastern campaign. To this incident 
are said to be due the peculiar privileges accorded by 
Alexander to the Jews in Palestine, Babylonia, and Media, 
which they continued to enjoy under his successors, and 
which were afterwards confirmed and enlarged by the 
Romans. After subduing Egypt, and building Alexandria, 
he invited a number of Jews to settle there, granting 
them many privileges and immunities. 

Alexander's conquests broke down the barriers sepa- 
rating one kingdom from another, and especially those 
between the Asiatic and European states. Men learned to 
understand each other's thoughts, while Greek literature 
and intelligence spread over the East, and the Greek lan- 

uage became almost universal. After the battle of Ipsus 



(B.C. SODPalestiD" was a kind of neutral territory between 
the rival empires of Syria and Egypt ; and while from 
time to time the prey of each, its strategic importance 
enabled it to make favourable terms with whichever em- 
pire it acknowledged to be supreme. Internally It was 
able to resist the revolution which Greek supremacy ef- 
fected. Ezra's Constitution was fully developed, a power- 
ful hierarchy had substituted the idea of a Church for 
that of a nation, and the Jew mixed with other peoples 
and lived in other lands without losing any of his alle- 
giance to his own Deity or to his peculiar customs. Asa 
whole, the Jewish nation realised their mission as the 
teachers of religion to the world, and were ready to fulfil 
it. The opportunity and power to do so were furnished 
by Alexander's conquests. While they learnt independence 
from the example of Greece, and soon became divided 
into sects(analogous to the typical forms of Greek philoso- 
phy), this freedom of thought was modified, in their case, 
by the contemplative temper of the East. Henceforward 
Alexandria exercised a greater influence on Judaism, in its 
relation to other nations, than did Jerusalem, since that 
city was the point of contact between Eastern and Western 
thought. Ptolemy Soter's invasion of Jud*a (B.C. 320) 
led to a further settlement of Jews at Alexandria (partly 
as captives, partly as colonists). Under his successor, Pto- 
lemy Philadelphus (B.C. 285), learning was fostered, and 
an alliance was attempted between Jewish revelation and 
Greek philosophy, each reacting on the other. The most 
important result of this w T as the translation of the Hebrew 
Scriptures into Greek (the LXIJ, which became known 
all over the world, and thus prepared the way for the 
universal spread of Christianity. So Egypt disciplined 
and educated anew these appointed teachers of religion. 
It first impressed upon a nation the firm unity of a family, 
and then, in due time, re-connected a mature people with 
the world from which it had been called out. 

The same patronage was extended to the Jews, through- 
out his reign, by Ptolemy Euerget.es, who conformed to 
the Mosaic rites by sacrificing at Jerusalem, and conferred 
privileges on the high priest which rendered him an al- 
most independent tributary prince. 

Thus there were two great centres of Judaism existing 
contemporaneously, and each exercising a distinctive in- 
fluence, viz.(l) the gradually-decaying Jerusalem, the home 
of the Pharisee, and the capital of the Hebrew proper, 
whose ritual was that of Moses, and whose sacred and only 
literature was the Hebrew Scriptures and commentaries 
thereon ; and (2) Alexandria, the capital of the Hellenist, 
or Greek-speaking Jew, who mingled Greek culture and 
independence with Jewish autonomy and Oriental con- 
templation and allegory. The latter infused a new spirit 
into Judaism, which liecame divided into two great 
parties, known, in Gospel times, as "Pharisees" and 
" Sadducees ; " the former representing the extreme phase 
of Hebraism, and the latter the corresponding ultra-de 
velopment of Hellenism. 

A third element was introduced by the followers of 
Antiochus Epiphanes, who brought in a mixture of Greek 
and Roman paganism, and sought to break down the pure 
morality of Hebraism by the introduction of heathen 
licence. His father, Antiochus the Great, had alternately 
won and lost the Syrian provinces, in a succession of con- 
flicts (from B.C. 223 to 198) with the Ptolemies. He was 
eventually successful, in combination with Philip III of 
Macedon. He was hailed by the Jews as their deliverer 
from subjection to Egypt, and confirmed the privileges they 
had previously enjoyed under Alexander and his successors. 

Under Antiochus Epiphanes (B.C. 173), the Hellenising 
party were in the majority at Jerusalem, and the high 
priesthood was obtained by purchase from Antiochus, who 
made use of his money and a victorious army to buy over 
the unscrupulous and to massacre the faithful, until he es- 
tablished heathenism in the Holy City, proscribed the use 



32 



HISTORICAL SUMMARY OF INTERVAL BETWEEN OLD AND NEW TESTAMENTS. 



of the Mosaic ritual, and promulgated those infamous " De- 
crees " which led to the revival of the ancient patriotism 
under the Maccabees. He erected the statue of Jupiter on 
the altar of burnt-offering, committed all books of Scrip- 
ture to the flames, and prohibited the worship of God. 

During these struggles, the high priests played a con- 
spicuous but not a very honourable part, being too often 
the creatures of whatever civil power chanced, for the 
time, to be in the ascendant. 

Succession of High Peiests. Those of the first century 
were of no political importance. Their names are Eliashib, 
Joiada, Jonathan or Johanan, and Jaddua (whose brother 
Manasseh married a Samaritan wife, for which he was 
Banished from Jerusalem, whereupon he set up a spurious 
form of Jewish ritual in a temple built, under his direction 
on Mount Gerizim ; see John iv. 20). According to Jose- 
phus, it was this Jaddua who met Alexander the Great 
at Mizpeh. Onias I, son of Jaddua, succeeded his father 
about the time of the death of Alexander the Great. He 
was succeeded by Simon I (said by Josephus to have 
been named "the Just," though this title is applied by 
others to Simon II), who was the last teacher of the 
" Great Synagogue," and closes the list of the righteous in 
Ecclesiastieus (ch. 50). He was followed by his brothers 
Eleazar and Manasseh, in succession ; after whom came 
Onias II, son of Simon I (B.C. 240). whose avarice, and 
consequent refusal to pay the tribute, paved the way for 
the subsequent rupture with Egypt, which was tempo- 
rarily averted by Joseph, who farmed the tribute from 
Ptolemy. Onias II was succeeded by his son, Simon II 
(supposed bv some to be "Simon the Just"), who was 
followed by Onias III (B.C. 19S), through whose prayers the 
intended spoliation of the Temple by Antioehus is said 
to ijave been averted. He was treacherously supplanted 
by hij brother Jason (B.C. 175), who bought the office from 
Antioehus Epiphanes. But that monarch shortly after 
sold the office a second time to Menelaus (Onias IV), 
Jason's brother, by whom the rightful high priest (Onias 
III) was murdered, for which crime Menelaus was exe- 
cuted by command of Antioehus. These internal dissen- 
sions were the cause of a secession of the most faithful 
Jews, under the lawful high priest (Onias V, son of Onias 
III), to Alexandria, where he sought to give to the Helle- 
nistic Jews a unity which was no longer possible in Judaea ; 
and the Mosaic ritual and polity were, for a time, trans- 
ferred to the colony near Heliopolis (called Onias, after its 
founder) and its temple. The precise site of this temple is 
supposed to beTel-el-Yahood,orTel-el-Yahoodeeyeh,twelve 
miles N.E. of Heliopolis, between Cairo and Zagazig. 

In this period the prophecies of Daniel (viii. 20—25) were 
fulfilled. The one horn of the " he goat " was Alexander 
the Great, and the "four horns" which sprang up when 
it was broken were his four generals, among whom his 
kingdom was divided (Cassander, Lysimachus, Ptolemy, 
and Seleucus) ; and the " little horn " (vii. 8; was An- 
tioehus Epiphanes, by whom the daily sacrifice was taken 
away for 2,300 days, and whose conquest of Egypt was 
stopped by ambassadors from Rome (the Fourth Empire) 
landing at Alexandria (xi. 31, 32) and requiring him to 
withdraw from that country. 

The determination of Antioehus to stamp out Judaism 
produced arecoil. It culminated in the attempt of Antioehus 
to force the Jews publicly to eat the flesh of swine sacrificed 
on God's altar in honour of Jupiter. One aged scribe re- 
fused, and was followed by a mother aud her seven sons, 
who all suffered mart vrdoniwith the extremities of torture. 
In the city of Modia, Mattathias, a priest of the Asmo- 
naean family, slew with his own hand a Jew, who was 
about to offer idolatrous sacrifice, and the royal officer 
who presided. Aided by his five sons, he rallied the faith- 
ful round him, threw down the heathen altar, fled to the 
mountains, and raised the standard of liberty, on which 
were inscribed M.K.B.I., the initials of their Hebrew war- 
cry, Mi-Kamoka Baelim, Jehovah, "Who is like unto thee, 
O Lord, among the gods ?" (Exod. xv. 11), from which the 
insurgents got the name of Maccabees, whence the eldest 
son and successor of Mattathias is known in history as 
■I ".das Maccabseus. Under him they were victorious. An- 
tioehus, stricken by God, died of a loathsome disease. The 



Maccabees recovered Jerusalem, purified the Temple, andl 
restored its worship, holding for eight days (in Decern-' 
ber, B.C. 165) the first " Feast of Dedication," which con- 
tinued to be annually observed in our Lord's time (John 
x.22). 

MaccabjEan" Pebiod. The Maccabaean family conti- 
nued to hold the main sway over the people, who retained 
their local customs, but were obliged to make terms with 
the Romans, under whose protection they enjoyed con- 
siderable freedom. Although the Israelites were scattered 
over many countries, Jerusalem was still their religious 
and political centre, in its Temple alone were sacrifices 
offered, and to it flowed in the poll-tax of half a shekel 
from Jews all over the world. The Roman Government 
acknowledged and confirmed their independent local 
administration, as a peculiar imperinm in imperio, by 
the following decrees : — 

(B.C. 47.) Julius Caesar (for services in the Alexandrine 
war) gave to Hyrcanus and his heirs (1) all rights ac- 
corded to the high priest by law or courtesy ; (2) the privi- 
lege of being Patroni of all Jews that were aggrieved: 
hence all Jews throughout the world had a direct appeal 
to Caesar through the high priest, whose ambassadors had 
everywhere a free passage ; (3) exemption from all tribute 
every seventh year, " because they neither sow nor reap ;" 
(4) peculiar liberty to " meet and assemble together, and 
comport themselves according to the custom of their fa- 
thers and their own laws." 

(B.C. 44.) On the death of Caesar and Hvrcanus, all the 
edicts of the former, whether recorded in the Treasury or 
not, were confirmed by the Senate, in the Consulate of 
Dolabella and Antony. Thus the Jews, wherever they 
lived, were exempt from taxation at certain times, and 
free from military service; were allowed to maintain 
their peculiar customs, and looked to their high priest 
in Jerusalem as their ecclesiastical and civil superior in 
all that related to religious or ceremonial observances. 
But, for maintenance of order and general political go- 
vernment, a Roman official (procurator), supported by a 
military organisation, presided over all Syria. This of- 
ficial at first was one allied to both interests, and to 
whom was delegated the nomination to the high priest 
hood, viz. Herod the Great (B.C. 37), an Idmnaean by 
birth, but descended from a Philistine slave. With the 
aid of Roman troops he deposed the last Asmontean 
prince, Antigonus, married his niece Mariamne (grand- 
daughter of Hyrcanus the high priest), and became a 
nominal sovereign, subject to Rome. A heathen at heart, 
a savage in character, a brute in passions, and a fawn- 
ing slave to the Imperial Court, he made use of his 
position to betray his country to the Romans by foster 
ing immorality, cultivating alien customs, sapping re 
ligious faith, encouraging mutual distrust, corrupting the 
priesthood, and massacring the nobles. He rebuilt the 
Temple on the most gorgeous scale, intending it to be 
the proud monument of his dynasty; but it was really 
the whitened sepulchre that concealed the foul impurity 
of his family and the loathsome corruption into which he 
had plunged his people. 

The loss of political liberty drove the Jewish spirit to 
an inward self -exaltation and spiritual pride, with a senile 
fondness for dwelling on the glories of the past. The 
Jews turned to minute interpretation of and refinements 
on the Law, to exaggerated expectations of fulfilment of 
prophecy, and literal attention to trivial acts of wor- 
ship. Pharisees, Scribes, and Lawyers were more in es- 
teem than Priests and Levites, a'nd the teaching was 
rhetorical and disputatious, rather than dogmatic and 
authoritative. Hence arose the two great rival schools 
of Gospel times, the Pharisees and Sadducees (see p. 58) 

The literature of this period is confined to the Books of 
Apocrypha, the merit of which is unequal. Highest in rank 
are the two treatises "Wisdom" and "Ecclesiastieus," 
which possess high literary and moral excellence. Next 
are " Baruch," " The Song of the Three Children," " The 
Prayer of Manasses ;" then the historical books ; and 
last, the Babylonian stories, which show the decline of 
faith and increase of superstition among those Jews who 
remained in Babylon. 



33 



£i)e iButo Testament. 

XIV. GENUINENESS AND INTEGRITY OF THE 

NEW TESTAMENT. 



ITS GENUINENESS. External Evidence. The 
existence and authority of the several books in the New 
Testament are attested by quotations in a series of 
Christian writers which begins with the immediate 
successors of the Apostles. Clement of Rome, for exam- 
ple, refers expressly to 1 Corinthians as the work of Paul. 
Polycarp, who had heard John, does not quote the sacred 
writers by name, but his Epistle contains many references 
to their writings. His pupil Irenseus quotes almost every 
book of the New Testament, and often names the writers. 
So do Tertullian and Clement of Alexandria in the next 
generation. Origen not only bears testimony by quota- 
tion, but speaks definitely on the subject of authorship. 
He mentions that the genuineness of 2 Peter and 2 and 3 
John was not unquestioned; and, with regard to the 
Epistle to the Hebrews, he attributes the thoughts 
to Paul and the actual authorship to some unknown 
writer. Eusebius discusses in his Ecclesiastical History 
the question of the Canon. He affirms the four Gospels, 
the Acts of the Apostles, the fourteen Epistles of Paul, 
1 John, and 1 Peter, to be universally esteemed genuine. 
He states that the Epistles of James and Jude,2 Peter, 
and 2 and 3 John, were read publicly in most churches, 
but were not universally accepted. Of the Revelation he 
speaks with some uncertainty. We possess in the Latin 
Fragment, first published by Muratori in 17-10, something 
like a full list of the New Testament Scriptures from a 
writer who describes himself as contemporary with Pius, 
Bishop of Rome, c. a.d. 150. A similar list may be made 
out from the Syriac Version, which can hardly be later 
than the second century. In that Version, 2 Peter, 2 and 
3 John, Jude, and the Revelation are wanting. In the 
fourth century complete lists are abundant, and they 
agree for the most part with our present Canon. The 
jreat Athanasius enumerates unhesitatingly all the Scrip- 
;ures of the New Testament as we have them now ; and 
so do the Latin Fathers Augustine and Jerome. Vestiges 
of the questions mentioned by Eusebius may be traced 
one or two centuries later in the East : in the West there 
is no trace of them after Jerome's time. 

ITS INTEGRITY. Early Copies. There is no MS. 
of the New Testament, or of any part of it, extant which 
was written within the first three centuries. Of the MSS. 
which were written in the fourth century or later, some 
(as was the case with the four first named below) con- 
tained the whole of the New Testament and of the Greek 
Version of the Old ; some contained the whole of the 
New Testament without the Old ; the great majority con- 
tained portions only of the New Testament, such as the 
Gospels, the Pauline Epistles, the Catholic Epistles, and 
so on. The New Testament was translated into Latin 
and into Syriac as early as the second century, but of 
these Versions there are no copies extant which were 
written so early as the oldest of the Greek MSS. Of the 
Greek MSS. the most important are the following :— 

(1) Sinaitic, known to critics as t? (Cent, iv), in the 
St. Petersburg Library ; found bv Tischendorf in the 
convent of St. Catherine on Mount Sinai in 1859. The 
New Testament is entire ; and is followed by the Epistle 
of Barnabas, and part of the " Shepherd" of Hermas. 



(2) Alexandrine, known as A (Cent, v), in the British 
Museum; given by Cyril Lucar, Patriarch of Constanti- 
nople, to Charles I in 1628. Some parts of the New Testa- 
ment are missing (Matt. i. 1— xxv. 6; John vi. 50— viii. 52; 
2 Cor. iv. 13— xii. 6). At the end stands the First Epistle 
of Clement, and part of the Second. 

(3) Vatican, known as B (Cent, iv), in the Vatican 
Library. The First and Second Epistles to Timothy and 
the Epistles to Titus and Philemon are wanting: Heb. 
ix. 14 to the end, and Revelation, have been supplied by 
a modern hand (Cent. xv). 

(4) Ephkem's, known as C (Cent, v), a palimpsest, In the 
Paris Library. It contains fragments of the LXX, and of 
almost every book in the New Testament. The original 
writing was effaced in the twelfth century,and Greek trans- 
lations from Ephrem Syrus' works were written over it. 

(5) Beza's, known as D (Cent, vi), in the Cambridge 
Library ; found by Beza in the monastery of St. Irenaeus 
at Lyons in 1562, and presented by him to the University 
of Cambridge, it is a Graeco-Latin MS. of the Gospels and 
Acts, with a small fragment of 3 John. 

(6) Clermont, known as D<> (Cent, vi), in the Paris 
Library; once in Beza's possession. It is a Grseco-Latin 
MS. of haul's Epistles. 

(7) Laudian, known as E (Cent, vi), in the Bodleian 
Library. It is a Grajco-Latin MS. of the Acts. 

(8) Parisian, known as L (Cent, viii), in the Paris 
Library ; one of the most important of the later Uncial 
MSS. It contains the four Gospels ( except Matt. iv. 22— v. 
14; xxviii. 17—20; Mark x. 16—20; John xxi. 15—25). It 
agrees in a remarkable manner with the quotations found 
in Origen, and with the Vatican MS. 

Approximate number of extant Greek MSS. :— 
Uncial.— Gospels, 34; Acts and Catholic Epistles, 10 

Paul's Epistles, 14 ; Revelation, 4. 
Cursive.— Gospels, 629; Acts and Catholic Epistles 
232; Paul's Epistles, 283; Revelation, 105. 

The New Testament is the Sacred Scripture of the 
Last Dispensation, in which a New Covenant is made 
between God and man, whereby all mankind are offered 
the privileges of (1) adoption as sons of God, (2) incorpora- 
tion into Christ's Church, (3) inheritance in the kingdom 
of heaven. As no preference is given to any particular 
family or people, but these privileges are freely offered 
to all, the offer, the incorporated society who accept It, the 
faith (or terms of membership), are all said to be Catholic, 
or universal, i.e. opentoall, not necessarily accepted by all. 
This offer is called the Gospel, the Preacher of which is 
Christ; and He is also the Head of the Society, which is 
called the Church, or " Body of the Lord." 

The Books of the New Testament have, to some ex- 
tent, their counterpart in the Old. Thus, the Four 
Gospels correspond with the Pentateuch, as they con 
tain an account of the Origin and Law of the Covenant; 
the Acts of the Apostles with the Historical Books 
(especially Joshua and Judges) ; the twenty-one Epistles 
with the Prophets; and Revelation with the con- 
cluding portions of Daniel and Ezekiel. 



XV. SUMMARY OF THE BOOKS OF THE NEW TESTAMENT. 



DIVISIONS OF THE NEW TESTAMENT :— 

1. Constitutional and Historical. 

(1.) The Four Gospels: two by Apostles, two by 
missionary Evangelists. 

(2.) The Acts of the Apostles, forming the link of 
connexion between the historical and didactic por- 
tions. 

2. Didactic. 

(1.) The Pauline Epistles, viz. : 

a. Doctrinal : addressed to Churches, viz. Romans, 

Corinthians, Galatians, Ephesians, Philip- 

pians, Colossians, Thessalonians, Hebrews. 

6. Pastoral: addressed to Timothy and Titus. 

c Special: addressed to an individual (Philemon). 

(2.) Catholic Epistles, addressed to the Church at 

large : 

a. One of James. 

6. Two of Peter. 



c. Three of John. 

d. One of Jude. 
3. Prophetic. The Revelation of John the Divine. 

1. HISTORICAL. 
(1.) THE FOUR GOSPELS. The Gospels (EuoYveAioi/, 
Evangeliuni) contain the "Good Tidings" of salvation 
through Jesus Christ. The first three give a general view 
of our Lord's Life and Teaching, and so are called "Sy- 
noptical ;" the fourth is supplementary and doctrinal 
They are not four Gospels, but one Gospel under four as- 
pects, as presented to the minds of four different writers, 
supposed to have been prefigured by the four cherubim 
seen bv Ezekiel in his vision (chap, i) : Matthew as a 
Man; Mark as a Lion; Luke as an Ox; John as an 
Eagle. The first emphasises the historical import of 
i~T,s Life "f Christ: the second His Royal dignity; the 
third His Sa< nnciai character ; the fourth His Divinity. 



34 



SUMMARIES OF THE BOOKS. 



MATTHEW gives the human descent of our Lord 
from Abraham, as evidence of His being the promised 
seed, in whom all nations should be blessed. Thus Christ 
completes the Old Testament history and covenant. 
He is the one Antitype in ^'hom all has been fulfilled ; in 
Him the Old Testament passes into the New ; the pro- 
hibitions of the Law into the encouragements of the 
Gospel ; Sinai into the Mount of Beatitudes ; the pro- 
phetic into the teaching office ; priesthood into redemp- 
tion by suffering; kingship into the supremacy of Al- 
mighty grace restoring a fallen world. 

The writer was the son of Alphaeus, and a Hebrew. Be- 
fore his conversion he was named Levi, and was a pub- 
lican and collector of the tolls and customs of persons 
and goods crossing the lake at Capernaum. He wrote 
his Gospel mainly for his fellow-countrymen. Papias, 
in the first half of the second century, says that he wrote 
it in Hebrew, and the same statement is found in other 
Fathers. It is possible that he put forth two editions, 
one in Hebrew and one in Greek ; the former, perhaps, 
about 42, the latter about 69 a.d. 

Its arrangement is not chronological, but in groups, in 
which Jesus, the offspring of Abraham, fulfils the promises 
of the Old Testament. His doctrine and life are the ful- 
filment of types, prophecies, and hopes, but are disappoint- 
ing to false aspirations of degenerate Judaism. The con- 
flict, provoked by this disappointment, apparently ter- 
minates against Him ; really it completes His triumph and 
establishes His kingdom, since His death reconciles the 
world to God, which is the basis of His new constitution. 
Thus, fulfilling the old covenant, He transforms the 
typical into the eternal theocracy, and He Is the true 
Christ,— eternal Prophet, Priest, and King. 

The true character of the Messiah is attested : — 

1. By His lineal descent, and Divine revelation at His 
birth (i— iv). 

2 By the manifestation of His triple office (Prophet.Priest, 
and King), in conflict with the popular ideas (v — xvi). 

3. By unfolding the true nature of His kingdom and 
its future history, in contrast with that of the ancient 
world (xvi— xx). 

4. By His self -sacrifice and humiliation (xxi— xxiv). 

5. By prophetic revelations of the judgment on the 
Jewish nation and on the world (xxiv, xxv). 

6. By His sacerdotal presentation of Himself as the 
atoning sacrifice (xxvi, xxvii). 

7. By His glorification at the right hand of power (xxviii). 
This Gospel is peculiarly characterised by repeated 

reference to the Law and Prophets (i. 23; ii. 6, 15,13; iii.3; 
iv. 15 ; viii. 17, &c.) ; by careful enunciation of such 
teaching as would awaken Jews, and correct their false 
views ; and by warnings of national calamities. 

MARK, who bore also the Hebrew name John, was 
son of Mary, whose house at Jerusalem became the refuge 
and earliest church of the Christian community. He was 
nephew of Barnabas, and the attendant of Barnabas and 
Paul on their first mission ; but returned home from 
Perga (Acts xiii. 5, 13), afterwards attaching himself to 
Barnabas, though subsequently reconciled to Paul (Col.iv. 
10). He is the reputed founder of the Alexandrine Church. 

He was attached to Peter (1 Pet. v. 13), from whom 
he obtained some materials for his Gospel. This is affirm- 
ed by Papias and other Fathers. It has been thought 
that he had the Gospel of Matthew before him ; but other 
explanations may account for the close resemblance be- 
tween the two. At all events he frequently supplied new 
graphic touches to the narrative from some independent 
source: e.g. Christ is among "wild beasts;" the fig-tree 
dried up " from the roots ; " Jesus is asleep " on a pillow " 
(i. 13; xi. 20; iv. 3S). His theme is "Judah is a young 
lion" (Gen. xlix. 9;Hos. xi.10); and he depicts the Saviour 
as the conqueror of all Satanic powers, with a brevity and 
vividness which add force to the heroic character por- 
trayed. Hence he gives only a few burning words of con- 
troversy and denunciation, not the longer discourses of 
our Lord ; event succeeds event in rapid succession ; he 
accumulates negatives ; his favourite word is " immedi- 
ately;" his tenses are present; and he supplies often the 
very vernacular words used in the occurrences (iii. 17, 22 ; 
v. 41). The Messiah seems to rouse every emotion of the 
soul,— amazement, fear, confidence, hope, jov— and adapts 
His Divine power to temper each. The rapidity and com- 
pleteness of His achievements, the pervading influence of 
His Name throughout the world. His victory over death, 
and exaltation to the throne of glory, are the grand cha- 
racteristics of the Divine Redeemer. These are height- 
ened and relieved by regular intervals of pause and rest, 
preparatory to fresh campaigns ; for Mark narrates only 
the three years' ministry of our Lord. 

I.Preparation ; Christ's appearance by the side of the Bap- 
tist (i. 1—13). II. His conflicts in Galilee after His baptism 



(i. 13— ix). III. His victories in Peraea (x).IV. His conflicts 
in Judaea (x— xv). V. His Resurrection and Ascension. 

LUKE was probably of Gentile extraction (Col iv. 10 
—14), a native of Antioch, and afaithf ul colleague of Paul. 
His superior education is proved by the literary excel- 
lence of his writings (viz. the Gospel and the Acts of the 
Apostles, which are but two volumes of one work). His 
preface, in pure Greek, betokens a careful study of docu- 
mentary and other evidence. He speaks of attempts made 
by " many " others to write a Life of Christ. Though it is 
the same Gospel.it is narrated with peculiar independence, 
containing additional matter, greater accuracy in preserv- 
ing the chronological order of events, and in complying 
with the requirements of history. Luke tested tradition 
by documentary records (e.g. i. 5 ; ii. 2; iii. l);by compar- 
ing the oral testimony of living witnesses (1.2, 8); and only 
when he had " perfect understanding of all things from the 
very first," ventured to compile a "Life of Christ " as a 
perfect man, restoring human nature, and offering Him- 
self a sacrifice for all mankind. To him we are indebted 
for the history of the"birth and childhood of Jesus and 
the Baptist, for the liturgical hymns, and the scene in the 
synagogue at Nazareth (vi), which were probably com- 
municated by the Virgin Mary. The physician shows 
himself in the particular details of diseases ; the artist in 
the vivid pictures of life-like scenes ; the companion of 
Paul in the extension of the Gospel to Gentiles (iv.16— 30), 
and in the favour shown by Jesus to " publicans and sin- 
ners" (vii. 36—50; xxiii. 39— 13). Hence His genealogy is 
traced up to Adam, the progenitor of the whole race. 

I. The miraculous birth of Jesus and His forerunner , 
His manifestation in childhood, and growth to manhood 
(i and ii). II. The testimony to His Messiahship (iii and 
iv). III. His ministry in Galilee (iv— xvii). IV. His Pas- 
sion, Resurrection, and Ascension (xviii— xxiv). 

JOHN, brother of James and son of Zebedee, was one of 
the earliest and also the youngest of our Lord's disciples, 
honoured with the distinction " whom Jesus loved." His 
Gospel was written at the close of the first century or 
beginning of the second, long after the others had become 
well known throughout Christendom. He had all of them 
before him; he supplied what they had omitted, corrected 
false impressions produced by reading them, and gave the 
cue for their deeper interpretation. He indirectly refers to 
and corroborates much that they have recorded, but ab- 
stains from traversing the same ground. He only nar- 
rates one miracle which is common to all the Gospels (the 
feeding of the 5,000), but gives us four others peculiar to 
him — the change of water into wine ; the healing of the 
impotent man, and of one born blind ; and the raising 
of Lazarus. "While the events narrated by the Synoptists 
are mainly those which took place in Galilee, John's 
Gospel is almost wholly occupied with Christ's ministry 
in Judaea, and one-third of it is devoted to the savings anil 
doings of the last twenty-four hours of His life. He omits 
all the Parables given by the Synoptists. 

Generally, his Gospel is rather a compilation of distinct 
dissertations than a continuous narrative. It connects 
the Redemption of mankind with the Creation by the 
same Source of Life. Its subject is " The Eternal Word 
made Flesh," (1) as pre-existent, (2) as incarnate, <3) as 
revealing the Father, (4) as connecting humanity with Di- 
vinity through His own incarnation by means of spiritual 
agency. Hence the transmission of this spiritual influence 
through material substances is evidenced by the first 
miracle 'ii); expounded to Nicodemus (iii) ; allegorised to 
the Samaritan woman (iv) ; exemplified in the impotent 
man <y) ; symbolised and emphasised in the feeding of the 
5,000. and subsequent discourse (vi). The Revelation of 
the Father is developed by miracle and parable in vii— x ; 
His life-giving power communicated to human nature 
temporarily and eternally by spiritual agency in xi— xiii ; 
the perpetual transmission of that power from Himself 
to mankind through His apostles, and their commission 
to execute their functions, in xiv— xxi. Many additional 
scenes in His Passion, and especially Pilate's efforts to 
release Him, are furnished only by John. His reckon- 
ing of time is in accordance with the division of the day 
at midnight, which is identical with our own. 

(2.) ACTS OF THE APOSTLES. This book, according 
to internal and external evidence, was written by Luke, 
and forms the sequel to his Gospel. It is the history of 
the foundation and spread of the Christian Church— the 
former under Peter (i— xii), the latter under Paul (xiii— 
xxviii). It was founded on the Day of Pentecost ; its first 
sons were Jews ; hence it appeared only a Jewish sect in 
Judaea, and the former part of the book is occupied with 
its establishment there, with arguments in its favour, and 
with challenges to disprove the fundamental fact of! 
Christ's Resurrection. Its first development into an or- 



NOTES ON THE NEW TESTAMENT. 



ganised community, with official staff, provoked the first 
persecution and martyrdom, which precipitated its ex- 
tension to Samaria and Syria, and caused a new and more 
independent centre of operations to be planted at Antioch, 
whence under Paul (the first converted persecutor) it 
spread to Asia Minor, Greece, Koine, and various parts 
of the Gentile world. The motive influence was the direct 
impulse of the Holy Spirit, not any preconceived plan of 
the Apostolic body (ii. 4 ; xi. 17; xv. 6, 7, 9). 

Analysis. A. The Acts of Peter : — Birth of the Christian 
Church, and Extension to Samaria, comprising (1) Foun- 
dation and Progress of the Church in Jerusalem and 
Judaea (i— viii) ; (2) First Persecution, and Extension to 
Samaria and to the Gentile family of Cornelius (viii— xi. 
18) : (3) Second Persecution, and Foundation of the Church 
at Antioch (xi. 19— xiii. 3). 

B. The Acts of Paul : —Extension of the Church to the 
Gentiles. 

(1 ) Paul's Call, and first Apostolic journey (xiii. 



imprisonment at Caesarea, and vovagcto Rome (xxi. 18— 
xxviii). So the progress is recorded from a small Jewish 
sect to the universal Church. In this book all the Articles 
of the Apostles' Creed may be found, chiefly in Peter's 
speeches (i— -v). 

2. DIDACTIC. 

(1.) THE PAULINE EPISTLES. These are not in their 
chronological order; probably the earliest is 1 Thessa- 
lonians, and the latest that to the Hebrews. The sub- 
scriptions are destitute of authority. 

a. Doctrinal. 

ROMANS. This Epistle is a summary of God's deal- 
ings with mankind, from the first adoption of one portion 
to closer connexion with Him, i.e. to sonship and inherit- 
ance of a promise. This election of a particular family is 
illustrated by a master-potter selecting out of his bed of 
clay one portion for his choicest fabrics, meet vessels for 
the master's highest use : the particular clay was selected 
because of its freedom from flaw, and the rest rejected be- 
cause tainted with flaws ; but not rejected absolutely, 
since it has a position in the household, useful, but less 
honoured. The absence of flaw is lack of worldliness or 
sinfulness ; its excellence is the possession of unquestioning 
faith— a special capacity for receiving the Divine impress, 
to be moulded at God's will, and so to convey to others, by 
precept and example, the Divine standard of perfection 
and the revelation of the truth. This was the peculiar 
quality seen by the Omniscient in the character of Abra- 
ham, which led to his call and adoption. Hence he be- 
came "the Father of the Faithful" and "the Friend of 
God." But it was a quality not transmitted by bodily 
generation ; nor were the privileges accorded to Abraham, 
and promised to his seed, an inheritance descending by 
hereditary right, hut resumed by God, the Giver, at each 
decease, and re-awarded at His decision, who "looketh 
on the heart." Hence "they are not all Israel, which are 
of Israel: neither, because they are the seed of Abraham, 
are they all children " of God; i.e. "they which are the 
children of the flesh, these are not the children of God " 
(ix. 6—8). Acceptance by God is the reward of faith; by 
it Abraham. Isaac, Jacob, were adopted ; from want of it, 
Ishmael, Esau, and the three eldest sons of Jacob were 
rejected, and Anally the whole Jewish nation, the Gentiles 
being received instead through faith. Because of unbelief 
the former were broken off, and the latter stand by faith. 

Summary. I. Sinfulness of the human race : (a) of the 
heathen (i) ; (6) of the Jews (ii) ; (c) Comparison of Jews 
and Gentiles. II. The Plan of Salvation explained (a) in 
theory (iii); (b) by illustration (iv, v). III. Its value: 
(a) union with Christ (vi) ; (6) as servants of Christ (vi) ; 
(c) supplying defects of the Law (vii). IV. Justification 
by Faith : (a) the Christian's duty and privilege ; (ft) cause 
of rejection of some, election of others, of Abraham's seed; 
(c) blindness and final rejection of the Jews. V. Develop- 
ment of truth (xii— xv). VI. Personal communications 
(xv, xvi). 

It was probably written from Corinth, a.d. 58, and sent 
by Phoebe (xvi. 1, 2). 

1 and 2 CORINTHIANS. Two Epistles are addressed 
to this Church, which included not only the Corinthians, 
but those who lived in the adjacent towns of Achaia (the 
upper portion of the Morea, along the coast of the Gulf of 
Lepanto). Paul passed eighteen months at Corinth during 
■ \is second missionary tour, visiting the neighbouring 
itles, and establishing Churches in thtji. Corinth was 



fOr™ 



the great centre of commercial traffic on the overland 
route from Koine to the East ; and also between Upper and 
Lower Greece. It possessed the only good harbour in that 
quarter, and, as it was the shortest and safest route, small 
vessels were dragged across the isthmus, larger ones 
transhipped their cargoes, and hence all the trade oi 
the Mediterranean flowed through it, so that "a perpe- 
tual fair was held there from year's end to year's end ;" to 
which were added the groat annual gatherings of Greeks 
at the " Isthmian Games " (to which Paul alludes, 1 Cor 
ix. 24— 27). Hence it was proverbial for wealth, luxury 
and profligacy. Its population, and that of Achaia, was 
mainly foreign, formed of colonists from Caesar's army and 
of manumitted slaves (e.g. Tertius, Quartus, Achaicus, 
Fortunatus, &c), set tiers from Asia Minor, returned exiles 
from thj islands, and at this time a large influx of Jews 
lately expelled from Rome (Actsxviii. 2). 

Paul's preaching in the synagogue was acceptable till 
he boldly testified that Jesus was the Messiah : when per- 
secution set in, he was ejected from the community and 
brought before the Roman governor. Tet he formed a 
Church. His disciples were mostly of the lower orders 
partly Jews, but mainly Roman freedmen and heathen 
Greeks, who became enthusiastic admirers of the Apostle 
Here he wrote the second or both of his two Epistles to 
the Thessalonians, and one to the Romans; iminediatelv 
after which he returned to Ephesus, and was succeeded 
in his mission by Apollos, who likewise made many con- 
verts. Apollos was imperfectly instructed in Christian it v 
but was well versed in the Jewish Scriptures, and verv 
eloquent. There arose two factions, — one Jewish, clinging 
with Pharisaic attachment to the .Law ; the other Grift ile 
prone to push evangelical freedom to licence ; professin] 
the right faith, but claiming to indulge in absolute licen 
tiousness. They joined freely in heathen sacrificial feasts 
degraded the Holy Communion into a festive banquet ; wo- 
men threw off the usual eastern veil of modest attire- and 
the Greek love of intellectual speculation and discussion 
ran riot on sscred subjects, till appeals on Christian dis- 
putes were brought before heathen tribunals, and even hea- 
then morality was scandalised by incestuous intercourse. 

The First EnsTLE. Amid such corruption, duri..„ 
three years, facti >ns attained a formidable height. Paul 
was defamed by the Jewish party, and rumours of alarm- 
ing disputes reached him, followed by a letter full of 
enquiries on matters of morality and doctrine, brought 
by a deputation of freedmen. Paul had already despatch- 
ed thither Timotheus. He now writes the First. Epistle 
to the Corinthians from Ephesus (a.d. 57), instead of 
going to them as be intended. Perhaps he deemed it his 
duty to stay for the great Pan-Ionian Festival to Diana, 
held that year at Ephesus. 

Summary. I. Reproof of the Factions, contrasting 
human and Divine wisdom, his own simple preaching 
with the assumption of his followers, and the proper re- 
lation of teachers and disciples (i— iv.20). II. Intercourse 
with Heathens: (or) Incest: (b) Law-suits; (c) Church 
discipline (iv. 21— vi. 20). III. Answer to the Letter of 
the Corinthian Church : (a) Marriage ; (ft> Heathen feasts- 
(c) Public worship. 1. Male and female head-dress ; 2. The 
Lord's Supper; 3. Exercise of spiritual gifts ; 4. Unity 
and uniformity (vii— xiv. 40). IV. Resurrection of the 
Dead : the future state the aim and end of Christian life 
(xv). Conclusion; of a personal nature. 

The Second Epistle. This was called for by the 
effect of the first. In the interval occurred the not at 
Ephesus (headed by Demetrius), and Paul's expulsion 
Timothy and Titus had both been sent to Corinth, and 
at Troas he waited their return in vain, till he was bowed 
down with anxiety and evil foreboding. Titus at last 
brought sufficiently cheering accounts: the Church, as a 
whole, had bowed to its " father's " reproofs ; the in- 
cestuous man had been expelled and brought to re- 
pentance ; the Gentile licence had been restrained ■ con- 
fidence between the Church and its founder had been 
restored ; but the Judaisers had been reinforced by men 
bearing "letters of commendation" from some higher 
authority, and were now arrogant in their supremacy. 
This Epistle expresses two conflicting emotions : I. Thank- 
fulness for the removal of evils; 2. Indignation at the 
arrogance of his opponents. 

The former Epistle is a careful and systematic intellfic 
tual treatise; the latter is unstudied, expressing the 
natural feelings of a warm heart. 

Summary. I. Its Occasion ; A narrative of events, 
and assurance of his confidence (i, li). II. His Apo- 
stolic Mission : (a) Its source (iii, iv) ; (b) Its difficulties 
(iv. 7— v. 10) ; (c) Itsmotive (v. 11— vi. 10). III. Intercourse 
with heathens (vi. 14— vii. 1). IV. Collection for fellow- 
Christians (viii, ix). V. His self-vindication (x— xiii). 

. ^ 



SUMMARIES OF THE BOOKS. 



GALATIANS. This Epistle is one of a set on doctrinal 
subjects, which should be read together— viz. those to 
Romans, Galatians, and Hebrews,— since they clearly define 
the relation of Jews and Gentiles to the Church of Christ, 
and form one whole treatise, each alone being: incomplete. 
It has affinity also with those to the Corinthfans, as it vin- 
dicates the writer against the defamation of Judaisers. 

Galatia was inhabited by hordes of northern Gauls, who 
poured down into Asia (B.C. 300), conquered it, and settled 
there, but, being enervated by luxurious food and climate, 
were gradually driven inland to the central mountain 
fastnesses of Asia Minor. The people at first were bar- 
barian, then mingling with Greeks, became tempered by 
Greek civilisation, and were finally subjugated by the 
Romans (B.C. 189). Enriched by the constant traffic of 
Armenian caravans to the Hellespont, many Jews settled 
therefor trading purposes; and the inhabitants were a 
mixture of Scythian, Greek, Roman, and Hebrew. Paul 
traversed the country on his second journey. He was 
detained there by illness (Gal. iv. 13, 14), and converted 
many Jews and Greeks (iii. 27, 28). He visited it again 
on liis third journey (Acts xviii. 23). Originally wor- 
shippers of those who were no gods (iv. S), they were 
converted to Judaism (iv. 9), then by Paul to Christianity 
(iii. 1,2), and again relapsed into Judaism under teachers 
who came forward after his visit (iv. 21—31). The Epistle 
was written from Ephesus, about a. d. 57, to prevent this 
lapse into Judaism. It resembles that to the Romans in 
the contrast therein presented between "the righteousness 
of the Law " and Justification by Faith. 

Summary. I. Narrative. The Apostle's own conversion, 
and conflict against Judaism (i, ii). II. Argument, based 
on Old Testament history, showing how the Law was 
preparatory to the Gospel (iii, iv). III. Practical Ex- 
hortation, to use the liberty of the Gospel for the cultiva- 
tion of true godliness. 

EPHESIANS. The inscription of this letter to the Epfie- 
sians is doubtful, and it is thought to have been either a 
circular, of which copies were sent to many adjacent 
Churches, or to have been intended for communication to 
several (see Col. iv. 16). Ephesus was to Asia, as Corinth to 
Greece, the great port to which flowed the commerce of 
East and West. Its inhabitants were equally noted for 
licentious and luxurious life, and for cultivation of magical 
arts and fanatical worship of Diana (the personification of 
exuberant natural production). Her temple was one of the 
wonders of the world for its magnificent structure and 
extravagant enrichment. It was the great Pan-Ionian 
treasury, and the centre of worship and nationality, as 
that of Solomon was to the Jews ; but a three years' so- 
journ there by the Apostle broke its power, till the annual 
festival brought about a temporary reaction (Acts xix). 

This Epistle was probably written about a.d. 62, when 
Paul was a prisoner at Rome. It was not evoked by any 
relapse or special srrors, but was written to establish 
those who had left heathenism, contrasting their present 
higher life with their previous degradation. Its summary 
of Christian revelation as the foundation of spiritual life 
is couched in language both fervent and sublime. 

Summaky. I. Doctrinal, (a) Thanksgiving for their 
call; (6) Enumeration of Christian privileges (i, ii) ; (c) 
The mystical union between Christ and His Church, 
drawn out first by revelation, and then by prayer. 

II. Practical. An exhortation to make their life con- 
formable to their prof ession : (a) By the unity with which 
the Spirit of Christ brings them to Him, casting out all 
feelings leading to discord ; (6) By the purity of Christ, 
whose example they must follow ; (c) By the example of 
His obedience, the mutual forbearance of all in their 
respective relations of life. 

PHILIPPIANS. Philippi, a chief city in Macedonia, 
north of the Archipelago, was the scene of the last strug- 
gle of the Roman republic against despotism, where Brutus 
and Cassius, defeated by Augustus and Antony, committed 
suicide. Hence it became a Roman "colony," with full 
rights of citizenship, governed by Roman magistrates and 
laws,— in short, Rome in miniature. The Jews were few, 
and had no synagogue, but were allowed a small chapel 
outside the gate, in a secluded spot by the river's bank. 
HerePaul andSilas converted Lydia.came into contact with 
heathen Paganism (the worship of evil spirits), and were 
scourged and imprisoned, which led to the jailer's conver- 
sion and the founding of a faithful Christian community. 

The Epistle was written during Paul's first imprison- 
ment at Rome (Acts xxviii), in answer to expressions 
of sympathy and a substantial gift sent by Epaphroditus, 
who had a dangerous illness at Rome. It is a letter of 
grateful affection mingled with personal sorrow ; of joy on 
their behalf, of gloom at the ingratitude of others ; of 



anxiety also as to his own future, caused probably by 
the increased rigour of his incarceration. 

Summary. I. Prayer for their advancement in grace 
(i. 1—12). II. Effects of his imprisonment, and his future 
prospects (i. 13—30). III. Exhortation to follow the ex- 
ample of Christ (ii. 1—18). IV. Personal matters (il. 19 — 30). 
V. Warnings against Judaisers (iii). VI. Personal ap 
peals (iv. 1—7). VII. Final exhortation and commenda 
tion (iv. 8—23). 

COLOSSIANS. Nothing is known of the foundation of 
the Church at Colossae, a chief city of Phrygia ; but the 
Christians there were in danger of relapse, from a ten- 
dency to asceticism, Judaism, and acgel-worship. Paul 
sets before them the majesty and all-sufficiency of Christ, 
as the source of all spiritual blessings. Christian per- 
fection is attained by the practical realisation of this 
truth influencing the daily life. The attention is fixed 
upon the Person of Jesus Christ, whose sacrifice completes 
the typical offerings of Judaism, and crucifies the old 
man with his affections and lusts, while the Resurrection 
unfolds a new life in Him, elevating the soul above earthly 
objects more effectually than by mere mortification of the 
flesh quenching the emotions of the heart, according to 
Stoic philosophy. The Epistle was probably written about 
a.d. 62, during Paul's imprisonment at Rome. 

Summary. I. Thanksgiving for their faith, hope, and 
charity, with a prayer for their spiritual progress (i.l— 15). 
II. The supremacy and glorious pre-existence of Christ 
through all eternity, and His reconciliation of humanity 
to God the Father by His o%vn Resurrection and Ascension 
to the right hand of power (i. 16— 29). III. A stimulus to 
advance in the knowledge of Christ by the Apostle's own 
example and eager desire for their perfection, and by re- 
ference to the privileges of membership with Christ ; and 
a warning against false teaching which endangered them 
(ii). IV. Moral and spiritual effects of their participation in 
Christ's Resurrection, both generally and in various social 
relations (iii). V. Concludingaddressto the whole Church, 
and special salutations and messages from individuals (iv). 

1 and 2 THESSALONIANS. These Epistles were ad 
dressed to a Church in Northern Greece, where Paul on 
his second journey had suffered persecution (Acts xvii. 
1—10). Thessalonica (Saloniki), anciently called Therma, 
but re-named after the sister of Alexander the Great by 
her husband Cassander, who restored it, was the chief 
metropolis of Macedonia (a region extending N. to the Da- 
nube, E. to the Black Sea, W. to the Adriatic, S. to Aebaia ) . 
The most populous city of that division of Europe, and its 
greatest port, it was to the West what Ephesus was to 
the East, and Corinth to Southern Greece. Situated on the 
sea-margin of a vast plain, watered by numerous rivers, 
half-way between the Adriatic and the Hellespont, at the 
entrance of the pass into the Macedonian plains, a busy 
commercial centre, with a constant tide of traffic ebbing 
and flowing, abroad by sea, inland by the two arms of 
Roman road, it was a fit centre of evangelisation, as 
" from thence the word of the Lord sounded forth [as from 
a trumpet] not only in Macedonia and Achaia, but also in 
everyplace" (1 Thess. i. 8). Here was the chief colony 
and chief synagogue of the Jews (even at the present day 
Saloniki has a Jewish population of 80,000 souls ). Here 
Paul and Silas showed their unhealed stripes inflicted at 
Philippi (1 Thess. ii. 2), and for three sabbaths preached 
Jesus as the promised Messiah (Acts xvii. 2, 3). The Jews, 
failing in controversy, resorted to violence, set the city in 
an uproar, assailed Jason's house, where the Apostle was 
staying, and dragged Jason before the rulers. 

The First Epistle. From the First Epistle, written 
probably from Corinth, a.d. 52, we learn:— The Apo 
stle's primary success and unflinching courage in preach- 
ing; not flattering, but warning; not self-asserting, but 
displaying a blameless example; entreating, exhorting, 
rebuking ; his self-support by manual labour. His converts 
were principally from idolatry (i. 9), but partly Jewish 
proselytes, some of whom were women of rank and in- 
fluence (Acts xvii. 4). 

Summary. I. Paul's gratitude for their eager acceptance 
of the Gospel, and fidelity in maintaining it ; encouraging 
them under persecution by his own example. II. Practical 
exhortations: (a)againsttlieir besetting sin;(ft) encouraging 
the cultivation of Christian virtues (iv, v).III. Consolations 
to those bereft of friends, by unfolding the glories of speedy ' 
resurrection, and transformation to a glorified body. 

The Second Epistle. This Epistle was probably 
written, like the former, from Corinth, after Paul received 
an answer to the first, to correct an erroneous impression 
gained from the vividness of his picture of the resurrec- 
tion (viz. tnat it was near at hand), which led to a neglect 
of practical duties. 



NOTES ON THE NEW TESTAMENT. 



Summary. I. Affectionate commendations, and exhor- 
tations to perseverance. II. Answer to false anticipations 
of the Second Advent. III. Appeal for their prayers, and 
practical precepts for their guidance. 

HEBREWS. The greatest weight of testimony favours 
the opinion that Paul was the author (though probably 
Luke was the writer) of this Epistle. It was probably 
composed by the former when in very strict custody, either 
at Csesarea, or at Rome (a.d. 62—64), just before his mar- 
tyrdom (2 Tim. iv. 6), when denied writing materials ; and 
dictated by him to Luke, who then committed it to writing 
from memory. Some think we have only a Greek translation 
of an original Hebrew text. It was addressed especially 
to the Aramaic Christians of Palestine, now exposed to 
severe persecution from their fellow-countrymen, who ad- 
hered to the expected return of visible glory to Israel. 
Brought up in fond reminiscence of the glories of the past, 
they seemed in Christianity to be receding from their pecu- 
liar privileges of intercommunion with God, as a favoured 
Seople. Angels, Moses, the High Priest, were superseded by 
esus, the peasant of Nazareth ; the Sabbath by the Lord's 
Day, the Old Covenant by the New ; while temple and sa- 
crifices were obsolete. What, they asked, did Christianity 
give in their place ? And the writer answers, Chp.ist ; I.e. 
God for their Mediator and I ntercessor: superior to Angels, 
because nearer to the Father ; to Moses, because a Son, not 
a servant: more sympathising than the High Priest, and 
more powerful in intercession, because He pleads His own 
blood. The Sabbath is but a type of the Rest in heaven, 
the New Covenant is the fulfilment of the Old. Christ's 
atonement is perfect and eternal, and Heaven itself the 
true Jerusalem, of whicli the Church is the temple, whose 
worshippers are all advanced into the Holy of Holies. 

Thus tile exceptional ministration of angels is super- 
seded by the continuous ministration of man. 

The legislative ministration of Moses is perfected by 
the Divine Lawgiver. 

The typical sacrifice of the High Priest is replaced by a 
real sacrifice of a Priest of a higher order. 

The indirect communion with God is supplanted by the 
direct union of God and man in Christ, and the com- 
munion of the Head with His body, the Church. 

This Epistle completes the trilogy of which those to the 
Romans and Galatfans form part. 

Summary. A. Doctrinal. Showing the superiority of 
the Christian to the Jewish Dispensation (I— x. 18). I. 
Because its Author is superior (a) to Angels, and in Him 
humanity is exalted above them (i— ii. 18): (b) to Moses, 
because of (1) His position— He is the Builder, Son, Master, 
of the house ; Moses merely part of, a servant in it; (2) 
His assured inheritance, viz. perfect eternal rest in 
heaven, instead of imperfect transitory rest in Canaan 
(iii— iv. 13): (c) to the Aaronio High Priest, (1) as to His 
office; (2) as to His nature; (3) as to His vocation (iv— v. 
10). A digression of practical exhortation (v. 11— vi. 
20) : (ri) to the Primeval High Priest of superior dis- 
pensation (vli. 1—28). II. Because the Old Covenant was 
imperfect, being incapable of making its members per- 
fect. Comparison of the typical aDd real sacrifice of 
atonement, illustrated by the service of the sanctuary, 
compared with that of the Christian Sacrifice (Till. 1— x. 
18). B. Practical, (a) Warning against relapse into Ju- 
daism ; (b) encouraging to peace and holiness; (c) incul- 
cating practical duties ; (d) Conclusion. Special advice to 
Individuals (probably catechumens). 

6. Pastoral. 

1 and 2 TIMOTHY. Timothy was the son of a Greek 
father and a Jewish mother (Eunice), and was converted 
and circumcised by Paul at Lystra (Acts xvl. 3). 

The First Epistle was probably written imme- 
diately after Paul's release from his first imprisonment, 
to counteract the Judaising influence so strongly at work 
(everywhere against Paul's more liberal views of Chris- 
tianity ; and also to guide and encourage Timothy in 
'^he duties of his office, laying down rules of Church 

irganisation for all times. 
Summary. I. Controversial (i). Recalling the charge 

ommitted to Timothy, and Paul's claim to his alle- 

■iance ; contrasting the truth with the false teaching of 
[judaisers. II. Practical (il.l— vi.2) (a) Injunctions as to 
public worship generally, regarding both men and women ; 

(b) Qualifications of ministers, and demeanour of their 
wives and families ; (c) Special advice to Timothy himself 
'(iv) ; (d) Directions respecting communities of widows, 
^and presbyters (v) ; (e) Of servants. III. Doctrinal (vi. 
S— 21). Special exhortation to Timothy to peace, holiness, 
iself-denial, steadfastness, humility, and to the promotion 
of almsgiving. 



The Second Epistle. This Epistle was written (a.d I 
66) from Rome, in the Interval between one trial of the 
Apostle before the Emperor, and that at which he was 
condemned to death (iv. 16, 17). He viewed his case as des- 
perate (iv. 16), and Ids martyrdom as imminent (iv. 6 — 8) ; 
and lie entreats Timothy to come to him at once (i v. 9,21) 
to be with him at his last trial. It has all the tone of a fare 
well letter to a dear friend ; full of love (i. 1—5), encourage 
ment (i. 6— il. 15), warning (ii. 16— lii. 9), adjuration (Tv 
1—5), concluding with personal matters (Iv. 6—22). 

The Epistle furnishes a noble view of the consolation 
afforded by Christianity in the midst of suffering, and face 
to face withcieath. It alludes toafew otherwise unknown 
incidents of the life of Paul, between his two imprison 
ments; also of Timothy; viz. the falling away from Paul 
of some Asiatic converts of note ii. 15) ; the injury done 
him by Alexander, mentioned in Acts xix. 33; the lapse 
of Demas (iv. 10) ; his reconciliation with Mark (iv. 11) ; 
another visit to Corinth and Miletus (iv. 20), and probably 
to Troas (iv. 13) ; Timothy's presence with him on his 
first journey (iii. 11) ; the names of his grandmother and 
mother, and his consecration by Paul (1. 5, 6). 

TITUS, a Greek by birth, is addressed by Paul as "mine 
own son after the common faith." He was the first Chris- 
tian convert who was not circumcised, and was taken by 
Paul to Jerusalem to try the matter, when the Council 
decided against its necessity (Gal. ii. 3; Acts xv). It is 
not known when the Church In Crete was founded, but 
it is probable that it was after Paul's first imprisonment, 
on his way to Asia, and that he then left Titus in charge 
of it. His position was one of peculiar difficulty: the 
people had sunk into gross immorality, instability, and 
lying. Paul advises his deputy upon the course he should 
take. The Epistle resembles the first to Timothy, was pro- 
bably written about the same time, and gives a condensed 
code of instruction on doctrine, morals, and discipline. 

Summary. I. Apostolic salutation. II. Church Orga- 
nisation : (a) Qualifications of elders, &e.; (*) Suppression 
of false teachers (i) j (c) The Christian character of aged 
men and women, the young of both sexes, and servants (ii). 
III. P--sonal advice to Titus (iii). 

c. Special (to an individual). 
PHILEMON was an Inhabitant of Colosse, of some con 
siderable distinction, and a convert of St. Paul (ver. 19) 
He was a " fellow-labourer," probably only as a zealous 
layman, though some have thought the expression implies 
that he was ordained. His slave, Onesimus, had run 
away from him to Rome, having, perhaps, been guilty of 
misappropriation of his master's goods (ver. 18). Falling 
into Paul's hands, he was converted to Christianity, 
reclaimed to his duty, and sent back to his master with 
this letter of reconciliation. It is remarkable for its de- 
licacy, generosity, and justice. The Apostle maintains 
civil rights (even of slavery), confessing that Onesimus. 
though under the liberty of the Gospel, Is still the slave oi 
Philemon, and justly liable to punishment for desertion. 
The damage caused by his absconding Paul takes upon 
himself, playfully using his name "Onesimus" (profitable, 
both to thee and to me) as a means of urging his suit for 
pardon. As the returning slave was the bearer also of the 
Epistle to the Colossians, it was probably written at the 
same time (a.d. 62), near the close of Paul's first Impri- 
sonment at Rome. 

(2.) CATHOLIC EPISTLES. 
JAMES the Less, brother, or near relation, of our Lord, 
an apostle, had the oversight of the Church at Jerusalem 
(Acts xv. 13), where he remained until his martyrdom 
(a.d. 62). This Epistle, generally attributed to him, shows 
evident tokens of a degeneracy in the tone of Jewish Chris- 
tians, to whom it is addressed, stimulating them to the 
exercise of higher principles. It reproves the prevailing 
vices of the writer's countrymen— hypocrisy, presumption, 
censoriousness, love of riches; and insists that true faith 
necessitates good works. It is remarkable for its emi- 
nently practical nature, the homeliness and aptness of 
its illustration, and the bold, plain-spoken rebukes of 
the wealthy oppressors of the poor. It was probably 
written near the close of James's life, and is addressed to 
the whole "twelve tribes." 

Summary. I. On sincerity, and patience in afflictions 
(i. 1—15). II. Against hypocrisy and self-deceit (i. 16—27). 
HI. Against adulation ot the rich, and contempt of the 
poor ; against false charity and spurious faith (ii). IV. On 
the duty of ruling the tongue, and cultivating peace. 
V. Warning against the corruption of the world, and the 
attempt to serve both God and mammon, by the con 
sideration of the uncertainty of life (iv). VI. Against 
covetousness, impatience, oaths; with encouragement to 
mutual confession of faults, intercession, and holiness. 



33 



SUMMARIES OF THE BOOKS. 



1 PETER. Simon Peter, con of Jonas, a fisherman at 
Bethsaida, was one of the foremost apostles, by whom 
three thousand were converted on the Day of Pentecost 
(Acts 11), and the first Gentile family admitted by baptism 
Into Christianity (Acts x. 47, 48). He Is said to have 

g reached to the Jews scattered throughout Pontus, Galatla, 
appadocia, Asia, and Bithynia, i.e. the countries of Asia 
adjacent to the Black Sea, to whom he addressed this 
Epistle from Babylon, probably about a.d. 63. Its general 
design was to comfort them under afflictions. 

Summary. I. The necessity, use, and transitory nature 
of earthly trials (i. 1—12). II. An exhortation to lead a 
holy life, and to follow the example of Christ, who died 
to purchase their glorification (I. 13— II. 10). III. Prac- 
tical advice as to their duty in various relations of life, 
e.g. as citizens, slaves, husbands, wives, &c. (ii. 13— iii. 8). 

IV. An exhortation generally to unanimity, peaceableness, 
sanctiflcation; with a warning of the Second Advent, en- 
forced by a reference to the previous judgments of God on 
those who neglected the preaching of Noah (ill. 9— iv. 19). 

V. Practical exhortation to pastors on their duties. 

. 2 PETER. This Epistle was written when he appre- 
hended his death (i. 14), and not long after the former 
Epistle, probably a.d. 65. It Is also addressed, no doubt, 
to the same persons. It is valuable, as containing the last 
words to his converts of one of the original Twelve, and 
for certain personal traits, such as the mention of the 
Transfiguration by an eye-witness (i. 17, 18), and the 
commendation of Paul and his Epistles (lii. 15, 16). 

Summary. I. An exhortation to persevere in faith and 
good works, by an assurance of the reality of the glorifi- 
cation of Christ as the perfect man, accepted by God, and 
the Messiah of prophecy (I). II. "Warning of the certainty 
of punishment on Impenitent sinners, by reference to past 
history, e.g. the Flood, and the overthrow of Sodom (11. 1— 
10). III. Warning againstfalse teachers, by the example of 
Balaam (ii. 11—22). IV. The certainty of the Second Advent 
and its warning (a) to the godly, (6) to the wicked (iii). 

1 JOHN. The tract called the First Epistle of John 
seems rather to partake of the nature of a doctrinal dis- 
course, addressed to believers generally, but more par- 
ticularly to Gentiles in Asia Minor, probably in the 
neighbourhood of its chief city, Ephesus. 

Its date is uncertain. Some place it before the destruc- 
tion of Jerusalem, others towards the end of the first 
century, thinking that it bears marks of combating the 
Gnostic heresy. Its aim seems to be to establish the true 
doctrine concerning the Person of Christ, as to His Divine 
and human nature, and that true communion with Him 
necessitates a holy life. The chief grace inculcated In this 
and the two following Epistles is love. 

Summary. I. The true nature of fellowship with God, 
who is Light and Love, requiring purity and holiness 
(i— ii. 29). II. The blessings and duties of sonship. The 
privilege of adoption demands the corresponding duty of 
conformity to Christ, the true Son (iii— iv. 6). III. The 
essential bond of fellowship and sonship is love, both to 
the Father and to one another (iv. 7— v. 18). 

2 JOHN. This Epistle contains only thirteen verses, 
eight of which are found in substance in the First. It was 
probably written about the same time, but it is addressed 
" to the Elect Lady " (thought by some to mean the 
Church), and " her children ;" or to "the Lady Electa," 
a person so called for her eminent piety. They are ex- 
horted to persevere in love, faith, and godliness, and to 
beware of false teachers. 

3 JOHN. A short address, of a similar kind, to " the 
well-beloved Gaius," of whom nothing certain Is known, 
though he is supposed to be identical with the Gaius 
named in Rom.xvi. 23 and 1 Cor. i. 14. He is commended 
for his hospitality and piety; warned against the ambition 
and malice of Diotrephes (one in authority); and his 
friendly offices are besought for Demetrius. 

JTJDE, "brother of James," is supposed to be the 
Apostle (surnamed Thaddseus and Lebbseus), and a near 
relation of our Lord (Matt. x. 3; xiii. 55; Luke yl. 16). 

This Epistle is remarkable for the quotation of an other- 
wise unrecorded saying of Enoch (ver. 14), and a tradi- 
tion of a dispute between Michael the archangel and 
Satan regarding the body of Moses (ver. 9). Its date, 
place, and occasion are unknown; but it seems to de- 
nounce the same false teachers as those rebuked in 
2 Pet. ii, and in very similar language; warning them 
by the example of the fallen angels, of Cain, the impeni- 
tent in the times of Noah, of the wicked cities of the 
plain, of Korah, and Balaam ; affirming the certainty of 
She future judgment **•* punishment of the wicked. 



3. PROPHETIC. 

REVELATION {Apocalypse) of John the Divine 
This is the only propaetic book of the New Testament 
and much of it remains still unfulfilled. It closes the 
Canon of Scripture, and the revelation of God to man. 
There is satisfactory evidence of its genuineness. Justin 
Martyr, living sixty years after its supposed date, ascribes 
it to John; Papias acknowledges its inspiration; Irenaeus 
(disciple of Polycarp, who was John's own disciple) testi- 
fies to the Apostle's authorship, and that he had himself 
received the explanation of one passage in it from those 
who had conversed with the Apostle about It. To these 
may be added Clement of Alexandria, Theophilus, Tertul- 
lian, Origen, Cyprian, Jerome, Athanastus, &c. 

John, after a vain attempt had been made to martyr 
him, was banished by Domitian to Patmos; but on the 
Emperor's death (a.d. 96) he returned, under a general 
amnesty, to Ephesus, and resumed the supervision of the 
Church there. While in exile he saw and recorded these 
visions, in the Introductory chapters of which inci- 
dental evidence is furnished that a considerable interval 
must have elapsed between the foundation of the Asiatic 
Churches and the composition of this book : e.g. they are 
reproached for faults and corruptions that do not speedily 
arise; the Nicolaitans had separated themselves into a 
sect ; there had been open persecutions, and Antipas had 
been martyred at Pergamos (ii. 13). 

Summary. I. Prefatory: The Divine authority of 
the record. The narrative of the first vision, respecting 
the Churches of proconsular Asia (1). 

II. The Messages to the Seven Churches (11,111): viz.- 

(1) Ephesus: reproof for forsaking Its first love and 
first wortcs. 

(2) Smtrka: commendation of works, poverty, en 
durance of persecution. 

(3) Pergamos : reproof for false doctrine, immoral con- 
duct, idolatrous pollution. 

(4) Thyatira : reproof to one party for similar corrup 
tions ; commendation to the other for their fidelity. 

(5) Sardis: reproof for spiritual deadness with mere 
nominal life. 

(6) Philadelphia: approval of Its steadfastness and 
patience. 

(7) Laodicea : rebuke for lukewarmness. 
These predictions have long been fulfilled; but much 

of the Book is still a mystery, though generally re- 

farded as prophetic of the history of the Church from 
he close of the first century to the end of time. By some 
the major part is considered to have had its fulfilment 
In the early ages of the Church ; by others to have been 
gradually realised by successive religious revivals and 
persecutions ; by others it is regarded as a picture of the 
historical epochs of the world and the Church. Its out- 
line is as follows : — 

III. The Prophetic Visions: viz.— 

(1) The Divine glory, sealed book, and the Lamb (iv, v). 

(2) The vision of the opening of six seals ; the sealing of 
144,000 Israelites ; the worship by innumerable multitudes 
of saints ; and the opening of the seventh seal (vi, vii). 

(3) The vision of an angel offering incense on the golden 
altar, followed by the sounding of six trumpets (vlii, ix). 

(4) The vision of an angel with an open scroll ; seven 
thunders, and the angel's proclamation (x) ; measuring 
the temple and altar ; the two witnesses ; sounding of the 
seventh trumpet (x, xi). 

(5) The vision of the woman and the dragon ; the conflict 
between Michael and the dragon ; rescue of the woman; 
the rising of a beast from the sea, and of another from the 
earth (xii, xiii). 

(6) The vision of the Lamb and the 144,000 on Mount 
Sion ; the proclamations of the three angels ; the harvest 
and vintage (xiv). 

(7) The pouring out of the seven vials of wrath (xv, xvl) , 
the woman sitting upon the beast (xvii) ; the angel's 
proclamation of the fall of Babylon, followed by songs of 
praise and triumph (xviii, xix. 1—10). 

(8) The vision of the " Word of God," attended by the 
faithful, who destroy the three great enemies, viz. the 
beast, false prophet, and confederate kings (xix. 11—21) : 
the binding of the dragon for 1,000 years; the reign of 
righteousness, and final conflict (xx. 1—10). ' 

(9) Visions of the last judgment, the new heaven, new 
earth, new Jerusalem (xx. 11— xxii. 5), with closing ad- 
dresses from the angel, Christ, and John, enjoining the 
universal proclamation of these visions, attesting the cer- 
tainty and speedy accomplishment of the predictions, and 
concluding with final benediction (xxii. 6—21). 



39 



XVI. HARMONY OF THE GOSPELS. 



3 



7 
7-26 



26 



2? 



27 



88 



Events. 



The Divinity of Christ 

Preface 

Annunciation of the birth of John the Baptist. 

Espousal of the Virgin Mary 

The Annunciation of the birth of Jesus 

The visitation of Mary to Elisabeth 

Her return to Nazareth 

Joseph's vision : 

Birth and infancy of John the Baptist 

Birth of Jesus 

Adoration by shepherds 

Circumcision 

Presentation and purification 

Genealogies 

Adoration by the wise men 

Flight into Egypt 

Massacre of the Innocents 

Return to Nazareth 

Childhood of Jesus 

With the doctors ir. the temple 

Youth of Jesus 



Misr'.ON of John the Baptist. 

Ministry of John the Baptist 

Baptisms by him 

Witness to Christ by him 

Baptism of Jesus by him 

Temptation of Jesus 



John the Baptist's second testimony.. 
Call of first disciples (five) 



Locality. 



Jerusalem . 
Nazareth... 



Hebron, or Juttah 



Nazareth... 

Hebron 

Bethlehem. 



Jerusalem . 



Bethlehem. 

Egypt 

Bethlehem. 
Nazareth... 



Jerusalem. 
Nazareth... 



Bethabara. 



Wilderness of Ju- 
daea 

Bethabara 



i. 20—25 



i. 25 



i. 17 

ii. 1—12 
ii. 13 — 15 
ii. 16—18 
ii. 19—23 



CHRIST'S FIRST APPEARANCE. 

First miracle, at Cana jCana 

Visit to Capernaum |Capernaum. 

First Passover; first cleansing of temple I Jerusalem.. 

Discourse with Nicodemus | " 

The Baptist's last testimony LEnon.. 

Christ's visit to Samaria Sychar. 

*' return to Cana Cana.. 

" healing of nobleman's son 



iii. 1-4 

5 

iii. 11, 12 
iii. 13—17 

Iv. 1—11 



First Public Preaching. 

Imprisonment of John the Baptist 

Christ's preaching in Galilee :— 

" " at Nazareth 

" " at Capernaum 

Call of Andrew, Peter, James, and John 

Miracles:— Casting out a devil 

Healing Peter's mother-in-law.. . . 
" many sick and diseased.. 

First General Circuit. 

Preparatory Prayer 

Circuit through Galilee 

Sermon on the Mount 

Sermon In the boat; miraculous draught of 

fish 

Healing of a leper 

Reliremen t for prayer 

Healing of palsied man 

Call of Matthew (Levi), supper, and discourse. 

SECOND YEAR'S MINISTRY. 

Second Passover 

Miracle at Bethesda. and d Iscourse on it 

The Sabbath; plucking corn 

The miracle of the withered hand 

Opposition of Herodians 

Retirement tor prayer 

Ordination of Twelve Apostles 

Sermon in the Plain (of Gennesaret) 

Healing centurion's servant 

Raising son of widow of Nain 

Message from John Baptist; Christ's testi 

mony 

Warning to Chorazin, &c 

Mary Magdalene 



Second General Ci^.outt. 

Through Galilee 

Healing of a demoniac 

Blasphemy against the Holy Ghost. . . . 
The unclean spirit 



iv. 12 



Nazareth 

Capernaum. 



Hill above Gen 
nesaret 



Gennesaret.. 



Capernaum. 



Jerusalem. 



Galilee 

Capernaum. 



" (near).. 

Nain '..'.'. 

Capernaum 

CapernaunH?). 



Galilee 

Capernaum. 



iv. 13 
iv. 18—22 



iv. 23—25 
v— vii. 27 



viii. 2—4 



ix.2 
ix. 9 



xii. 1 
xii. 10 
xii. 14 



x. 2-4 
vih.5— i3' 



xi 2-7 

xi. 20-28 



xii. 22 
xii. 24 
xii. 43 



Mark. 



1.1-8 
1.5 



i. 9— 11 
1. 12, 13 



i. 14 
vi. 1 



i.16 
i. 23 
i.29 
1.83 



1.35 
i. 39 



1.40 
1.45 
ii. 1 
ii. 13—18 



ii. 23 
iii. 1 
iii. 6 
iii. 13 
iii. 14 



iii. 19 
iii. 22 



i. 1-4 
i. 5—25 
i. 27 
i. 26—38 
i. 39—55 
i. 56 

i 57—80 
ii 1—7 
ii. 8—16 
ii. 21 
ii 22—29 
iii. 23 



if. 39 
ii. 40 
ii. 46 — 50 

ii. 51 



iii. 1—6 
iii. 7 

iii. 15—18 
iii. 21, 22 

iv. 1—13 



i. 6-15 



i. 19—35 
i. 37—51 



ii. 1-11 
11. 12 
ii. 13—23 
iii. 1-21 
iii. 25—36 
iv. 1—12 
iv. 43—46 
iv. 46—54 



iv. 15—30 
iv. 31 



iv. 33 
iv. 38 
iv. 40 



iv. 42 
iv. 44 



v. 1 
v. 12 
v. 16 

v. 17 
v. 27—33 



vi. 1 
vi. 6 
vi. 11 
vi. 12 
vi. 13 
vi. 17—49 
vii. 1 
vii. 11 

vii. 17-24 



Viil. 1—3 



John. 



1.1-5 



v. 1 
v. 2-47 



4U 



HARMONY OF THE GOSPELS. 


A.D. 

28 


Events. 


Locality. 


Matt. 


Mark. 


Luke. 


John. 


The interruption of His relatives 




xii. 46 
xiii. 1—9, 

18—23 
xiii. 24 

xiii. 33 


iii. 31 
iv. 1, 14 
-20 

iv. 30 

iv. 21 

iv. 37 
v. 1 

v. 22 

vi. 6-11 
vi. 14 
vi. 30 
vi. 48 


viii. 4, 11 
—15 

viii. 16 

viii. 23 
viii. 27 

viii. 41 

ix. 1—3 
ix. 7 
ix. 12 


vi.l 
vi. 19 
vi. 22—70 

vii. 2, 10 
vii 10—46 
vii 30, 46 
viii 3 
viii. 12 
viii. 59 
ix. 1 
x. 1 
x. 11 
x. 22 
X. 30 


Parables :— The So wer 


Plain of Oennesa- 
ret 


" Tares 










Sea of Gennesarei.. 


xiii. 44 
xiii. 45 
xiii. C 
viii. 21 
viii. 28 

ix. 16, 17 

| ix. 18 

ix, 27 
ix. 32 

x. 1 


" Pearl 


" Net 


Christ calms the storm 


Christ suffers devils to enter the swine 








Gennesaret 










Third General Circuit. 












xiv. 13 
xiv. 25 
xiv. 34 

xv. 1—20 
xv 21 




Lake of Gennesaret 
Capernaum 


Discourse on the plain and in the synagogue. 
THIRD TEAR'S MINISTRY. 






vii. 1—23 
vii. 24 
vii. 32 

viii. 1 
viii. 14 
viii. 23 
viii. 27 

ix. 2 
ix. 14 
ix. 30 

ix. 33 

ix. 43 


ix. 18 

ix. 28 
ix.37 
ix.43 

ix.46 


Miracles:— Healing of the deaf and dumb man 










xv. 29 

xv. 32 
xvi. 5 












Peter's confession of Christ's Divinity 


Caesarea Philippi... 


xvi. 13 

xvii. 1 

xvii. 14 
xvii. 22 
xvii. 27 
xviii. 1 
xviii. 15 
xviii. 18 
xviii. 23 










Galilee 
























Jerusalem 














" 










" 










<« 










«* 










" 








1 




" 












« 










<t 










<« 


















x. 40 
xi. 2 
xi.54 














Epliraim 














ix. 53 




Galilee 






x. 1—17 
x. 30 










* Visit to Martha and Mary 


Bethany 






x. 38 
xi. 2-4 
xi. 5 
xi. 14 


Mount of Olives 


vi. 9—13 




Parable of the importunity of a friend 


















xii. 16 
xii. 22—30 
xiii. 6 
xiii. 11 
xiii. 18 
xiv. 1 — 4 
xiv. 7 
xiv. 12 

XV. 1 

XV. 11 

xvi. 1 
xvi. 19 
xvii. 11 
xviii. 1 
xviii. 9 
xviii. 18 

six. 12 

xviii. 35h13 
xix. 1—10 




" 






.* 








n 








«' 








" 








'* 








i» 






" Lost sheep and piece of silver 


*» 






«* 








» 






" Rich man and Lazarus 


*. 




























Rich young man 

Labourers in the vineyard 


>. 


xix. 16 

XX. 1 


<.ll 


»t 


n 






xx. 29 


s. 46 












* As an interval of nearly three months oecurrt 
the events marked * in that interval, and vary 
after the " repulse by the Samaritans." 


id between the Feasts of Taben 
their order, putting the " healii 


lacles and I 
ig of the te 


)edieation, 
3 lepers " u 


some place 
amediately 

1 



HARMONY OF THE GOSPELS. 






AJ>. 


Events. 


Locality. 


Matt. 


Mask. 


Luke. 


John. 


29 


The Last Passover. 




xxvl. 6—13 
xxvl. 7 
xxl. 1—17 
xxl. 17 
xxl. 18 
xxl. 12 


xiv. 3—9 
xiv. 3 
xi. 1-11 
xi. 11 
xi. 12 
xi. 15 
xi. 19 
xi.20 

xii. 1 

xil. 13 
xii. 18 
xii. 28 
xii. 41 

xiil. 1 

xiv. 1 
xiv. 10 
xiv. 12 




xli.l 

xii. 3 
xii. 12-2J 

xiii. 1-17 
xlll. 18 

xiii. 26, 27 
xiii. 30 
xiii. 36 

xlv— xvL 
xvli. 

xvlll. 1 

xviii. 2-4 
xvlll. 10 

xvlii. 12 
xviii. 15 
xvlll. 15 

xviii. 17-27 
xvlll. 28 

xvlll. 28 
xviii. S3 
xlx. 1 
xlx. 2 
xlx. 5 

xlx. 14 

six. It 

dx. 18 
dx. 19 

dx.23 

clx.26,8J 

dx.28 
iix.29 
tlx. SO 




xlx. 29— 11 
xlx. 45 

xx. 9 

xx. 20 
xx. 27 

xxl. 1 
xxl. 5 

xxli. 1 
xxii. 3 
xxli. 7 












Mount of Olives... 














Dlscoprses in the temple:— 


Jerusalem 


xxl. 28 
xxi. 33 








«* 


« 


xxil. 15 
xxll. 23 


The Sadducees and resurrection.. 


;; 


« 






« 


xxlii. 
xxlv. 1 

XXV. 1 

xxv. 14 
xxv. 31 
xxvl. 1 
xxvl. 3 
xxvl. 14 


Destruction of Jerusalem and of 


tt 


Parables :— The Ten virgins 


Mount of Olives.... 


















« 


xxvl. 17 




a 




tt 


xxvl. 26 


xiv. 22 


xxii. 19 
xxll. 21 




*t 


"Is It I?" 


tt 


xxvl. 22— 25 


xiv. 19 


The giving of the sop. "That thou doest, 


tt 




« 










« 


xxvl. 34 
xxvl. 28 


xlv. 30 
xlv. 24 


xxli. 34 




a 




tt 




*t 










tt 


xxvl. SO 
xxvl. 37 
xxvl. 89— 44 


xiv. 26 
xiv. 33 
xiv. 36—39 


xxil. 39 
xxli. 42 
xxii. 43, 44 
xxii. 45, 46 
xxii. 47 
xxii. 50 
xxll. 51 















xxvi. 40^45 
xxvl. 47—50 
xxvi. 51 


x'iv. S7-^4l" 
xiv. 43, 44 
xlv. 47 












xxvl. 56 


xiv. 50 








xxvi. 57 
xxvi. 58 
xxvi. 63 
xxvi. 66, 67 
xxvl. 69 
xxvii. 1 
xxvll. 3 


xiv. 53 
xiv. 54 
xiv. 61 
xiv. 64, 65 
xiv. 66 
XV. 1 


xxli. 54 
xxli. 55 

xxll. 63-«5 
xxli. 55—59 
xxffl.1 




«« 




ic 




«< 




*t 




tt 




" 




a 


«« 










« 


xxvli. 26 
xxvii. 29 


xv. 15 
xv. 17 






tt 




" exhibited by Pilate: " Behold the man!" 


t* 




^ 


xxvli. 11 


xv. 2 


xxlii. 2 
xxiii. 6—11 


" sent by Pilate to Herod, mocked, array- 


„ 




u 










xxvii. 15 
xxvii. 19 
xxvii. 24 
xxvii. 26 


xv. 6 

xv. 15 
sv. 21 
tv.23 


xxlii. 17 

rxiii. 25 
xxlii. 26 
xxiii. 36 
xxlii. S3 
xxlii. 38 

xxlii, 34 
xxlii.28— 34 : 
xxiii. 85 
xxiii. 40 
sxlii. 43 














ft a 






xxvii. $ 
xxvii. 34 
xxvii. 35 
xxvii. 37 














XV. 26 


The Seven "Words. 






His garments parted, and vesture allotted 
Passers-by rail, the two thieves revile 




xxvli. 35 
xxvli. 39-44 


tv.24 
sv.29— 82 








tt 




2. To-day shalt thou be with me in Paradise... 


tt 








tt 












txvil. 45 
txvii. 46 : 


IV. 83 
cv. 84 


udii.44 




i. My God, my God, why hast thou forsaken 








♦ * 








txvil. 48 . 


IV. 36 


:::::::::::; 






tt 






}. Father, into thy hands I commend my 


u 1 






txiti. 46 



42 



HARMONY OF THE GOSPELS. 



Events. 



Locality. 



Rending of the veil 

Opening of graves, and resurrection of saints 

Testimony of centurion. 

"Watching of the women 

Piercing His side 

Taking down from the cross, and burial by 

Joseph of Arimatha'a and Nicodemus 

A guard placed at the door, which was sealed 

The Geeat Fokty Days. 

Women carry spices to the tomb 

An angel had rolled away the stone 

Women announce the resurrection 

Peter and John run to the tomb 

The women return to the tomb 

The guards report it to the chief priests.. . 

Appearances of Chkist afteb His 
Resureection. 

1. To Mary Magdalene 

"All hail! Fear not. Touch me not''. 

2. To the women returning home 

"Go, tell ray brethren that they go into 

Galilee ; there shall they nee me." 



3. To two disciples going to Emmaus 

(Exposition of prophecies on the Passioyi.) 

4. To Peter (1 Cor. xv. 5) 

5. To ten apostles in the upper room 

"Peace be unto you. As my Father hath 

sent me, even so send I you." 
" Receive ye the Holy Ghost. Whose soever 
sins ye remit," &c. 

6. To the eleven apostles In the upper room 
" Peace be unto you." 
To Thomas :— 

"Peach hither thy finger," &c. 
"Blessed are they that have not seen, and 

yet have believed." 

7. To the disciples at the Sea of Tiberias 

To Peter :— 

"Feed my sheep. Feed my lambs." 

8. To eleven apostles on a mountain in Galilee 

(1 Cor. xv. 5) 
"All power is given unto me in heaven and 

in earth." 
"Go ye and teach all nations, baptizing 

them," &c. 
"Lo, lam with you alway, even unto the 

end of the world. Amen." 

9. To five hundred brethren at once 

(1 Cor. xv. 6) 

10. To James (1 Cor. xv. 7) 

11. Ascension " 

12. To Paul (1 Cor. xv. 8) 



Jerusalem. . 
Golgotha. . 



The Garden. 



Jerusalem... 
The Garden. 



The Garden. 



Emmaus. . . 
Jerusalem. 



Tiberias. 
Galilee.., 



Galilee, or 
Bethany. 



Bethany 

Damascus(?) 



Matt. Mabk. 



xxvii. 51 

xxvii. 52 
xxvii. 54 
xxvii. 55 



xv. 39 
xv. 40 



xxvii 57-60 xv. 46 
xxvii. 65, 66 



xxviii. 1 
xxviii. 2 
xxviii. 8 



xxviii 11-15 



xxviii. 9 
xxviii. 9 



xxviii. 16 



xvi. 2 



xxiv. 12 
xxlv. 1 



xvi. 9, 10 



xvi. 12 



xvi. 14 



Luke. 



John. 



xxiii. 47 
xxiii. 49 



xxiv. 34 
xxiv. 36 



xvi. 19 



xxiv. 50, 51 



xlx. 34 
xlx. 38— 12 



xx. 1,2 
xx. 3 



xx. 14 
xx. 17 



xxl 1—24 



43 



XVI J. OUn LORD'S MIRACLES. 



MlHACLES. 



I. Narrated in one Gospel only. 

Two blind men healed 

A dumb demoniac healed 

Stater in the mouth of the fish 

The deaf and dumb man healed 

A blind man healed.... 

When Christ passed unseen through the multitude... 

Draught of fish 

Raising the widow's son 

Healing the woman with an infirmity 

" " man with the dropsy 

" " ten lepers 

" " ear of Malchus, servant of the high priest.... 

Turning water into wine 

Healing the nobleman's son (of fever) 

" " impotent man at Bethesda 

" " man born blind 

Raising of Lazarus 

Draught of fish 

II. Narrated in two Gospels. 

Healing the daughter of the Syrophoenician 

Feeding the four thousand 

Cursing the fig-tree 

Healing the centurion's servant (of palsy) 

The blind and dumb demoniac 

Thedemoniac inasynagogue 

III. Narrated in three Gospels. 

Stilling the storm 

The legion ot devils entering the swine 

Healing J aims' daughter 

" the woman with an issue of blood 

" " man sick of the palsy 

" " leper 

" Peter's mother-in-law 

" the man with a withered hand 

" demoniac child 

" blind Bartimueus..... 

Walking on the sea 

IV. Narrated in four Gospels. 
Feeding the five thousand 



Locality. 



Capernaum. 



Deeapolls.. 
Bethsaida.. 
Nazareth. . 
Bethsaida.. 

Nain 

Jerusalem. 



Samaria 

Gethsemane. 
Cana 



Jerusalem. 



Betluny... 
Bethsaida. 



Tyre 

Gennesaret (?)... 
Mount of Olives. 

Capernaum 

Galilee 

Capernaum 



Sea of Galilee 

Gadara 

Capernaum 

Gennesaret 

Capernaum 

Gennesaret 

Bethsaida 

Capernaum .. 

Mount Tabor {?).. 

Jericho 

Sea of Galilee ..., 



Bethsaida. 
(Julias) 



Matt. Mabk. Luke 



ix. 
ix. 
xvii. 



xv. 

XV. 

xxi. 
viii. 
xii. 



viii. 
viii. 
ix. 
Ix. 
ix. 
viii. 
viii. 
xii. 
xvii. 
xx 
xiv. 

xiv. 



vli. 

viii. 



vii. 
viii. 
xl. 



lv. 

V. 

■ril 

xlil. 

xiv 

xvii, 

xxii. 



vtL 
xl. 

iv. 

viii. 
viii. 
YJU- 

v. 

V. 

lv 

Yt 

lx. 
xviil. 



JOHU. 



11. 

IV. 
V. 

Ix. 
xt 

xx1 



vL 



XVIIL OUR LORD'S PARABLES. 



Parables. 



I. Recorded in one Gospel only. 

The tares 

The hid treasure 

The goodly pearl 

The draw-net 

The unmerciful servant 

The labourers in the vineyard... 

The two sons " 

The marriage of the king's son... . 

The ten virgins 

The ten talents 

The sheep and goats 

The seed growing secretly 

The householder 

The two debtors 

The good Samaritan 

The friend at midnight 

The rich fool 

The wedding feast 

The wise steward 

The barren fig-tree 

Tin- great supper 

The piece of money 

The prodigal son 

The unjust steward 

The rich man and Lazarus 

The unprofitable servants 

The unjust judge 

The Pharisee and publican 

The pounds 

II. Recorded in two Gospels. 
House on rock, and on the sand... 

The leaven 

The lost sheep 

HI. Recorded in three Gospeh 

New cloth and old garment 

New wine In old bottles 

The sower 

The mustard-seed 

The wicked husbandmen 

The fig-tree and all the trees 



Locality. 



Gennesaret.. 



Capernaum. 
Jerusalem .. 



Mount of Olives 



Gennesaret.. 



Galilee 

Jerusalem . 



Galilee 

Gennesaret.. 
Jerusalem... 

Capernaum. 

Gennesaret.. 



Jerusalem.... 
Mount of Olives 



Matt. Make. Luke. 



xlli. 

xlii. 
xiii. 
xiii. 
xviii. 

XX. 

xxi. 
xxii. 
xxv. 
xxv. 
xxv. 



vll. 
xiii. 
xviii 

Ix 

ix. 
xiii. 
xiii. 
xxi. 
xxiv. 



fv. 
xiii. 



11. 

il. 
iv. 
iv. 
xii. 
xiii. 



vii. 
x. 
xi. 
xii. 
xii. 
xii. 
xiii. 
xiv. 

XV. 
XV. 
XVi. 

xvl. 
xvii. 
xviii. 
xviii. 
xix. 

vi. 
xiii. 

XV. 

V. 
V. 

viii. 
xiii. 

XX. 

xxi. 



Lessons. 



N.B.— These miracles and parables are grouped 
lotj ica I poaition reference must be made to the " Bar 



Good and evil in life and judgment. 
Value of the Gospel. 
Christian seeking salvation. 
Visible Church of Christ. 
Danger of ingratitude. 
Call at various epochs. 
Insincerity and repentance. 
Need of righteousness. 
Watchful and careless profession. 
Use of advantages. 
Final separation of good and bad. 
Gradual growth of religion. 
Watchfulness. 
Gratitude for pardon. 
Compassion to suffering. • 
Perseverance in prayer. 
Worldly-mindedness. 
Vigilance towards Second Advent. 
Conscientiousness in trust. 
Unprofitableness under grace. 
Universality of the Divine call. 
Joy over penitence. 
Fatherly love to penitent son. 
Preparation for eternity. 
Recompence of future life. 
God's claim to all our services. 
Advantage of persevering prayer. 
Self-righteousness and humility. 
Diligence rewarded, sloth punished. 

Consistent and false profession. 
Pervading influence of religion. 
Joy over penitent. 

New doctrine on old prejudices. 
New spirit in unregenerate heart. 
Hearers divided Into classes. 
Spread of Gospel. 
Rejection of Christ by the Jews. 
Indications of Second Advent. 



according to their record by 
mony." 



the Evangelists; for their ciirono- 



XIX. THE NAMES, TITLES, AND OFFICES OF CHEIST. 



Adam, the Second, 1 Cor. 15. 45, 47. 
Advocate, an, 1 John 2. 1. 

1 Alpha and Omega, Rev. 1. 8; 22. 13. 
Amen, Rev. 3. 14. 

2 Author and Finisher of our faith, Heb. 12. 2. 
Author of eternal salvation, Heb. 5. 9. 
Beginning of the creation of God, Rev. 3. 14. 
Blessed and only Potentate, 1 Tim. 6. 15. 
Branch, Seen. 3. 8; 6. 12. 

Bread of God, John 6. 33. 
Bread of life, John 6. 35. 
Captain of Salvation, Heb. 2. 10. 
* Child, Holy, Acts 4. 27. 
Child, Little, Isa. 11. 6. 
^Christ, the, Matt. 16. 16; Mark 8. 29; Luke 9. 

John 6. 69. 
Corner-stone, Eph. 2. 20; 1 Pet. 2. 6. 
Counsellor, Isa. 9. 6. 

David, Jer. 30. 9; Ezek. 34. 23; 37. 24; Hos. 3. 
David, Son of, Matt. 9. 27; 21. 9. 
Day-spring, Luke 1. 78. 
Deliverer, liom. 11. 26. 
Desire of all nations, Hag. 2. 7. 
'Emmanuel, Isa. 7. 14; Matt. 1. 23. 
Everlasting Father, Isa. 9. 6. 
Faithful witness. Rev. 1.5; 3. 14. 
First and Last, Rev. 1. 17. 
7 First-begotten of the dead, Rev. 1. 5. 
God, Isa. 40. 9; John 20. 28; 1 John 5. 20. 
9od blessed for ever, Rom. 9. 5. 
Good Shepherd, John 10. 11. 
Governor, Matt. 2. 6. 
Great High Friest, Heb. 4. 14. 
High Priest, Heb. 5. 10. 
8 Holy child Jesus, Acts 4. 27. 
Holy, the most, Dan. 9. 24. 
°Holy One, Luke 4. 34; Acts 3. 14; Rev. 3. 7. 
™Holy Thing, Luke 1. 35. 
Horn of Salvation, Luke 1. 69. 

1 AM, Ex. 3. 14, with John 8. 58. 

Image of God, 2 Cor. 4. 4. 

Jehovah, Isa. 26. 4. 

Jews, Matt. 1. 21; 1 Thess. 1. 10. 

"Just One, Acts 3. 14; 7. 52; 22. 14. 

Xing of Israel, John 1. 49. 

King of the Jews, Matt. 2. 2. 

.gjra^ of kings, 1 Tim. 6. 15; Rev. 17. 14; 19. 16. 

Lamb of God, John 1. 29, 36. 

Lawgiver, Isa. 33. 22. 

Life, the, John 14. 6. 

Life, Bread of, John 6. 35. 

Light of the world, John 8, 12; 9. 5. 

Light, True, John 1. 9; 12. 35. 



20; 



Lion of the tribe ofjudah, Rev. 5. 5. 
Living stone, 1 Pet. 2. 4. 
Lord, Matt. 3. 3; Mark 11. 3. 
Lord God Almighty, Rev. 15. 3; 13 — of Holy Pro- 
phets, Rev. 22. 6. 
Lord of all. Acts 10. 36. 
Lord of glory, 1 Cor. 2. 8. 
Lord of lords, 1 Tim. 6. 15; Rev. 17. 14; 19. 16. 
Lord our Righteousness, Jer. 23. 6. 

Maker and P-eserver of all things, John 1. 3, 10; 
1 Cor. 8. 6; Col. 1. 16; Heb. 1. 2, 10; Rev. 4. 11, 
Mediator, 1 Tim. 2. 5. 

^Mediator of the new covenant, Heb. 12. 24. 
Messiah, Dan. 9. 25; John 1. 41. 
Mighty God, Isa. 9. 6. 
Mighty One of Jacob, Isa. 60. 16. 
Morning star, Rev. 22. 16. 
Nazarene, Matt. 2. 23. 
Passover, our, 1 Cor. 5. 7. 
Priest for ever, Heb. 5. 0. 
Prince, Acts 5. 31. 
Prince of life, Acts 3. 15. 
Prince of Peace, Isa. 9. 6. 
14 Prince of the kings of the earth, Rev. 1. 5. 
Prophet, Deut. 18. 15; Luke 21. 19. 
Redeemer, Job 19. 25; Isa. 59. 20. 
Righteous, the, 1 John 2. 1. 
Root and offspring of David, Rev. 22. 16. 
Root of David, Rev. 5. 5. 
Ruler in Israel, Mic. 5. 2. 

Same yesterday, to day, and for ever, Heb. 13. 8. 
Saviour, Luke 2. 11; Acts 5. 31. 
Shepherd and Bishop of souls, 1 Pet. 2. 25. 
Shepherd in the land, Zech. 11. 16. 
Shepherd of the sheep, Great, Heb. 13. 20. 
Shiloh, Gen. 49. 10. 
Son, a, Heb. 3. 6. 
Son, the, Ps. 2. 12. 

">Son, My beloved, Matt. 3. 17; 17. 5; Luke 9. 35. 
Son, only-begotten, John 1. 14, 18; 3. 16, 18. 
Son of David, Matt. 9. 27; 21. 9. 
Son of God, Matt. 8. 29; Luke 1. 35. 
Son of man, Matt. 8. 20; John 1. 51; Acts 7. 56. 
ie Son of the Highest, Luke 1. 32. 
17 Star, bright and morning, Rev. 22. 16. 
Star and Sceptre, Num. 24.17. 
Truth, the, John 14. 6. 
Vine, the, John 15. 5. 
Vine, true, John 15. 1. 
Way, John 14. 6. 

Witness, faithful and true, Rev. 3. 14. 
Wonderful, Isa. 9. 6. 
Word, John 1. 1. 
Word of God, Rev. 19. 13. 



N.B.— In the Revised New Testament, 1881, the lines to which figures are prefixed 

are given as follows : — 
The Alpha and the Omega. 3 Author and Perfecter. 3 Author of Salvation. *Holy Servant. 

6 The Holy One of God (John 6. 69). e Immanuel. ^Firstborn. e Holy Servant Jesus. s Holy 

and Righteous One (Acts 3. 14); He that is holy (Rev. 3. 7). "> (In margin only.) "Righteous One. 
J li The Lord, the God of the Spirits of the Prophets. ^Mediator of a neio covenant. si Ruler of the 

{kings of the earth. ™My Son, my chosen (Luke 9. 35 1: l "Son of the Most High. "The bright 

\1he morning star. 



XX. PROPHECIES RELATING TO CHRIST. 



Adoration by Magi, Ps. 72. 10, 15: Isa. 60. 3, 6. 
Advent, Gen. 3. 15; Deut. 18. 15; Ps. 89. 20; Isa. 

2. 2; 9. 6; 28. 16; 32. 1; 35. 4; 42. 6; 49. 1; 55. 

4; Ezek. 34. 24; Dan. 2. 44; Mic. 4. 1; Zech. 

3.8. 
Advent, time of, Gen. 49. 10; Num. 24. 17; Dan. 9. 

24; Hag. 2. 7; Mai. 3. 1. 
Ascension and exaltation, Ps. 16. 11; 24. 7; 68. 18; 

110.1; 118.19. 
Betrayal by own friend, Ps. 41. 9; 55. 13. 

" Jor thirty pieces, Zech. 11. 12. 
Betrayer's death, Ps. 55. 15, 23; 109. 17. 
Bone not to be broken, Ps. 34. 20. 
Burial with the rich, Isa. 53. 9. 
Casting lots for vesture, Ps. 22. 18. 
Conversion of Gentiles, Isa. 11. 10; 42. 1. 
Crucifixion, Ps. 22. 14, 17. 
Death in prime of life, Ps. 89. 45; 102. 24. 
' with malefactors, Isa. 53. 9, 12. 
' attested by convulsions of nature, Amos 5. 20; 
8. 9; Zeeh. 14. 4 6. 
Descent into Egypt, Hos. 11. 1. 
Desertion by disciples, Zech. 13. 7. 
Divinity, Ps. 2. 11; 45. 7; 72. 8; 110. 1; Isa. 9. 6; 

25. 9; 40. 10; Jer. 23. 6; Mic. 5. 2; Mai. 3. 1. 
Dominion universal and everlasting, Ps. 72. 8; Isa, 

9. 7; Dan. 7. 14. 
False accusation, Ps. 27. 12; 35. 11; 109. 2. 
Forerunner of Christ, Isa. 40. 3; Mai. 3. 1; 4. 5. 
Galilee, ministry in, Isa. 9. 1, 2. 



1 



Gall and vinegar, offer of, Ps. 69. 21. 

Generation, human, Gen. 12. 3; 18. 18; 21. 12; 22 

18; 26. 4; 28. 14; 49. 10; Ps. 18. 50; &\ 4, 29, 36; 

132. 11; Isa. 11. 1; Jer. 23. 5; 33. 15. 
Insult, buffeting, spitting, scourging, Ps. <15. 15, 21; 

Isa. 50. 6. 
Massacre of Innocents, Jer. 31. 15. 
Miraculous power, Isa. 35. 5. 
Mission, Gen. 12. 3; 49. 10; Num. 24. 19; Deut. 18. 

18; Ps. 21. 1; Isa. 59. 20; Jer. 33. 16. 
Mocking, Ps. 22. 16; 109. 25. [31. 251 

Nativity, from virgin, Gen. 3. 15; Isa. 7. 14; Jer. 

" place of, Num. 24. 17, 19; Mic. 5. 2. 
Patience under suffering, Isa. 53. 7, 9. 
Persecution, Ps. 22. 6; 35. 7, 12; 109. 2; Isa. 49. 7; 

53 3 
Piercing,^ Ps. 22. 16; Zech. 12. 10; 13. 6. 
Prayer for enemies, Ps. 109. 4. 
Preacher, Ps. 2. 7; Isa. 2. 3; 61. 1; Mic. 4. 2. 
Priest like Melchizedek, Ps. 110. 4. 
Prophet like Moses, Deut. 18. 15. 
Purchase of potter's field, Zech. 11. 13. 
Purification of temple, Ps. 69. 9 
Rejection by Jews and Gentiles, Ps. 2. 1; 22. 12; 41. 5. 
Resurrection, Ps. 16. 10; 30. 3; 41. 10; 118. 17; Hos. 

6. 2. 
Silence under accusation, Ps. 38. 13; Isa. 53. 7. 
Spiritual graces, Ps. 45. 7; Isa. 11. 2; 42. 1; 61. 1. 
Triumphal entry into Jerusalem, Ps. 8. 2; Zech. 9. 9 
Vicarious suffering, Isa. 53. 4 — 6, 12; Dan. 9. 26. 



XXI. RECORDED APPEARANCES OP CHRIST AFTER 
HIS RESURRECTION. 



Appearances. 



Before Ascension. 

1. To Mary Magdalene 

2. To other women from Galilee 

3. To two Disciples 

* To Peter 

5. To ten Apostles 

6. To eleven Apostles (with Thomas) 

T. To seven Apostles and others fishing 

8. To five hundred brethren at once (1 Cor. xv). 

9. To James the Less (1 Cor. xv) 

10. To eleven ApoBtles and others 



Day of His resurrection. 



After Ascension. 

11. To Stephen at his martyrdom (Acts vii. 56). 

12. To Paul at his conversion (1 Cor. xv) 

13. To the Apostle John (Rev. i) 



Time. 



Sunday after His resurrection, 
"Week following His resurrec- 
tion. 

(?) 

Unknown 

Ascension Day 



Lord's Day. 



Garden. 
Jerusalem. 
Emmaus. 
Jerusalem. 
Upper Room. 

Tiberias. 

(?) 

Jerusalem. 
Bethany. 

Jerusalem. 
Damascus. 
Patmos. 



46 



XXII. FAMILY OF THE HERODS. 



(From Lewis's "Life and Epistles of Saint Paul.") 



Anttpatek, of Idumcea. 

m. Cypros. 

d. B.C. 48. 

I 



Phasael. HEROD the GREAT Joseph. Pheroras. Salome. 

(" Herod the king," Matt. ii. 1). d. a.d. 10. 

d. B.C. 4. 
married 

I 



Doris. MARIAMNE, 

dau. of Alexander 
the Asmoncean. 
Antipater. 
d. B.C. 4. 



Pallas. Phaedra. 



Phasael. Roxana. 



Mariamne, 
dau. of Simon, 

Philip 
(Matt. xiv. 3). 
m. Herodias. 

Salome 
(Matt. xiv. 6). 

1. Herod-Philip 

2. Aristobulus. 



Malthace . 
d. B.C. 4. 



Cleopatra. Elpis 



971, 



Aristobulus. 
m. Bernice. 
d. B.C. 6. 



Alexander. 

m. Glaphyra. 

d. B.C. 6. 

I 



Herod. Salampso. Cypros. 



HEROD-PHILIP. 

Tetrarch of Trachomtis 

("Philip," Lukeiii. 1). 

m. Salome. 

d. A.D. 33. 



Tigranes. Alexander. 

Tigranes, 
K. of Armenia. 

Alexander, 
K. of Cilicia. 



ARCHELAUS, 
Ethnarch of Judoea 
(Matt. ii. 22). 
I a.d. 6. 



AJSTTIPAS, 

Tetrarch of Galilee 

("Herod the tetrarch," 

Matt. xiv. 3). 

m. 1. dau. of Aretas. 

2. Herodias. 

deposed a.d. 40. 



Olympia. 



AGRIPPA I, 

K. of Judma 

C" Herod the king," 

Acts xii). 

m. Cypros, 

dau. of Salampso. 

d. a.d. 44. 



Aristobulus. 
m. Jotape. 



Herod, 
K. of Chalcis. 
d. a.d. 48. 
m. 1. Mariamne. 2. Bernice. 
I 

Aristobulus. Bernice. Hyrcanus. 



Herodias 
(Matt. xiv. 3). 
m. 1. Philip. 
2. Antipas. 



Mariamne. 
m. Antipater. 



Drusus. 



AGRIPPA IE, 
K. of Tradionltis 
(" King Agrippa," 

Acts xxv). 

d. a.d. 99. 
Last of the Herods. 



Bernice 
(Acts xxv. 13). 
m. 1. Marcus. 

2. Herod of Chalcis. 

3. Folemo. 



Mariamne. 
m. 1. Arehelaus. 
2. Demetrius. 



Drusilla 

(Acts xxiv. 24), 

m. 1. Azizus. 

2. Felix. 

Agrippa. 



XXIII. CHRONOLOGY OF THE ACTS AND EPISTLES. 



Teak op 
Rome. 


A.D. 


( Tiberius.) 
783—788 

(.Caligula.) 

(Claudius.) 


30 
30—35 
35—40 
40—43 
43—46 
46—54 


(Nero.) 


55—60 


814-816 
(Nero.) 


60-63 

61 
62 




63 
63 




63 
63 
64 
64 


820 


65(?) 
65 
65 
66 


825 


71 


850 


75(?) 

96 

97 



Occurrences. 



Introduction to the Acts of the Apostles (1. 1—14). 
Events till the appointment of deacons (i. 15— vi. 6). 

" the conversion of Cornelius (vi. 7— x). 

" the establishment of the Church at Antioch (xi. 1—26). 

" the end of Paul's first missionary journey (xi. 27— xiv. 28). 

" the end of Paul's second missionary journey (xv. 11— xviii.22). 
Epistles:— 1 Thess. (52); 2 Thess. (53). 

" the end of Paul's third missionary journey (xviii. 23— xxvl). 
Epistles:— 1 Cor. (57); 2 Cor., Gal. (57); Rom. (58). 
Paul's imprisonment at Csesarea, and voyage to Rome (xxvii, xxviil). 

James' General Epistle to the Jewish Christians. 

Paul writes his Epistle to the Ephesians. 

Timothy and Epaphroditus arrive at Rome, bringing tidings from Colosse (Col. 1.1—7). 

Paul's Epistle to the Colossians. 

Paul's Epistle to Philemon, on behalf of Onesimus, his runaway slave. 

Paul's Epistle to the Philippians. 

Paul's Epistle to the Hebrews, explaining how the Old Dispensation is developed into the New. 

Timothy liberated (Heb. xiii). 

Paul visits Crete ; leaves Titus in charge of the Church there. 

Peter writes his first Epistle to Jews and Gentiles scattered abroad and persecuted. 

Paul goes to Macedonia. 

Paul writes his first Epistle to Timothy, at Ephesus (1 Tim. i— vi). 



Paul writes his Epistle to Titus. 
Paul winters at Nieopolis, . 



Dalmatia, Troas. 
Jude writes his Epistle. 
Peter writes his second Epistle to Jewish and Gentile Christians scattered through Pont'is. 
Paul's second Imprisonment in Rome ; he is tried before Nero. 
Paul's second Epistle to Timothy, summoning him to Rome. 
Paul's martyrdom. Peter's martyrdom at Rome. 
Destruction of Jerusalem by Titus. 
John writes his three Epistles. 
Jude writes his Epistle. 
John writes the Book of Revelation. 
John writes his Gospel. 



XXIV. PAUL'S MISSIONARY JOURNEYS. 



I. With Barnabas and John Mark 
(Acts xiii, xiv). 

Antioch (in Sr/ria), the centre of Gentile evangelisation. 
Barnabas and Saui, specially called by the Holy Ghost to 
mission work, and taking with them John Mark, go to 

Seleucia (port of Antioch), whence they sail to the 
island of 

Cyprus (the native place of Barnabas), landing at the 
eastern extremity, at 

Salamis, a populous mercantile port. The apostles 
preached in the synagogues there; then traversed the 
isle (100 miles) to 

Paphos, its western extremity, the capital city. Here 
Elymas was struck blind, and the Roman proconsul, 
Sergius Paulus, converted. They crossed to the southern 
shore of Asia Minor, lauding at 

Perga, the ancient port of Pamphylia, whence goods 
from the interior were exported. Here John Mark left 
them and returned home. The apostles went up into the 
mountains, on which journey they are supposed to have 
suffered the trials enumerated in i Cor. xi. 26, 27, till they 
reached 

Antioch (in Pisidia), a central resting-place, just over 
" the pass," where the great road from Ephesus into Asia 
intersected the southern road. It was a Roman colony. They 
preached in the synagogue, the first sabbath to Jews (Paul's 
first recorded sermon), and the next to Gentiles. Ejected 
subsequently by the rulers, they followed the great road to 

Iconium {capital of Li/caonia, a dreary plateau). They 
stayed "a long time," making many converts, till, a factious 
mob trying to stone them, they fled to 

Lystra, a small rural town of simple heathens. Paul 
healing a cripple, they were treated as gods (Jupiter 
and Mercury;, till Jews from Iconium followed, declar- 
ing them to be impostors, and had them stoned. They 
lied to 

Dkree, a small town away from the high-road, where 
t'l, j rested awhile, returning by the same route through 
I.jstra, Iconium, Antioch, to 



PEr.s.A, where they taught with no great success; so 
sailed back to 

Antioch, where they reported their work to a full as- 
sembly of the congregation, and abode there a long time 
(probably six or seven years;. 

II. With Silas (Acts xv. 36— xviii. 22). 

Antioch (inSyria), the starting-point, whence they went 
by land through 

Syria and Cilicta, confirming the Churches, and de- 
livering the decrees of the Council of Jerusalem. Thence 
across the mountains to 

Dep.be and Lystra, where Paul circumcised Timothy, 
and took him with him through 

Phrygia and Galatia, where Paul fell sick (Gal. 
iv. 13), and being forbidden by the Spirit to enter the 
province of Asia, went into 

Mysia ; but, again being forbidden to pursue his in 
tended journey to Bithynia, he was divinely guided to 

Troas, where he met with Luke; had a vision of a 
Macedonian inviting him to Greece; embarked, touched 
at Samothracia, and landed at 

Neapolis (Kavala), the seaport; whence he went up 
by land, across the Pharsalian plain, to 

Philippi (in Macedonia), a Roman " colony," I.e. possess- 
ing the same laws and rights as Rome itself. Here Lydia 
was converted ; the sorceress was exorcised, and her 
masters charged the apostles before the magistrates, who 
scourged and imprisoned them. They were miraculously 
released by night ; converted and baptised the jailer and 
his household. Paul left here Luke and Timothy, and 
passed through Amphipolis and Apollonia to 

Tiiessalonica (metropolis of Macedonia), where he 
stayed three sabbaths. Assailed by a Jewish mob, Ja- 
son, his host, being bound over to keep the peace, Paul 
escaped to 

Rercf.a, where he was well received till persecutors fol- 
lowed him ; then he was sent by the brethren to | 



PAUL'S VOYAGE TO ROME. 



Athens, probably by sea, leaving Silas, for whom he 
waited ; here he disputed with the Jews, and conversed 
with the philosophers, till forced to address the latter on 
Mars' hill ; but, meeting with little success, he retired to 

Corinth, a great mercantile centre, which for a year 
and a-half he made the head-quarters of evangelising 
efforts in Achaia. Here he was joined by Silas and Timothy, 
and wrote the two Epistles to the Thessalonians. He was 
driven from the synagogue, and brought before Gallio ; 
was received by Aquila and Priscilla, whom he converted, 
and with whom he sailed from 

Cenchee-e, the eastern port of Corinth, to 

Ephesus ; where he left Aquila and Priscilla, going on 
himself to 

C^esarea ; whence it is supposed he went by land to 
Jerusalem, to keep the Feast of Pentecost (xviii. 21), 
and then returned to 

Antioch, where he remained " some time " (probably 
less than a year). 

III. With Timothy (Acts xviii. 23— xxi. S3). 

Antioch (Syria), starting-point; thence through 

Galatia and Phrygia, of which no incidents are re- 
corded, to 

Ephesus, where Apollos had baptized converts only to 
repentance, and with an imperfect form, whom Paul re- 
baptized; staying there three years, refuting false phi- 
losophy and the imposture of sorcerers, who publicly 
burnt their books, confessing their fraud. He retired 
from the synagogue; taught in the school of Tyrannus; 
wrote one Epistle to the Corinthians, and one to the 
Galatians; remained over the great annual Pan-Ionic 
festival of Diana, when Demetrius roused the crafts- 
men, and Paul was sent away by his friends to 

Macedonia, where he visited and encouraged his con- 
verts in the various places visited in the former journey ; 
passing on into 

Greece, where he stayed three months, probably 
visiting the Churches established at Corinth and in 
Achaia. He intended to sail from Cenchrese to Syria, 
but was waylaid by the Jews, so he sent the main body of 
his companions on in advance to Troas, viz. Sopater (of 
Bercea), Aristarchus and Secundus (of Thessalonicaj, 



Gaius (of Derbe), Timotheus (of Iconlum), Tychlcus and 
Trophimus (of the province of Asia). 

Philippi was reached by some secret and unrecorded 
route by Paul, who was there joined by Luke. They 
sailed thence together, and in five days reached 

Troas, where they remained seven days. Paul preached 
in an upper room ; Eutychus fell from the window, but 
was miraculously restored by Paul, who "broke bread" 
in the congregation, and travelled by land to Assos to 
meet his companions, who had gone round the coast on 
board the ship. At 

Assos Paul embarked, and they touched at 

Mitylene; the next day anchoring off Chios, and the 
day following put in at 

Troq-yllium, a promontory on the coast opposite the 
island of Samos. The next day they touched at 

Miletus, where they probably remained two days, 
Paul sent a messenger by land to the presbyters of 
Ephesus to come to him, when he took a solemn farewell 
of them. Launching thence, they sailed with a fair wind 
past Coos and Rhodes to 

Patara, where they changed vessels, embarking on 
one sailing direct to Svria ; sighting Cyprus, but leaving 
it to the left (i.e. sailing south of it), they landed at 

Tyre, where the vessel discharged her cargo, remaining 
seven days, and where the disciples warned Paul not 
to go to Jerusalem. The Christians accompanied him 
to the ship, knelt on the shore, and prayed ; thence they 
proceeded to 

Ptolemais (.Acre), remaining one day; from whence 
they went to 

CiESARKA, staying many days with Philip, the deacon, 
where Agabus bound his own hands and feet with Paul's 
girdle, signifying the apostle's approaching imprisonment. 
From thence Paul's party, accompanied by Mnason (of 
Cyprus), went up by land to 

Jerusalem, where they were received by a full assembly 
of the apostles and elders, who advised Paul to purify 
himself from his contact with Gentiles by joining four 
men in the completion of a vow, defraying their expenses. 
While engaged in these religious exercises he was seized 
by a tumultuous mob, from whom the Roman chief cap- 
tain extricated him, put him in prison, and sent him to 
Caesarea, to the governor Felix. 



XXV. PAUL'S VOYAGE TO ROME, 

With Aristarchus and cektain Prisoners under charge op Julius, a Centurion op the 

Augustan Cohort. 



C^esarea. Paul sailed thence in a vessel bound for 
Adramyttium, touching at 

Sidon, where he visited his friends. Thence to lee- 
ward of 

Cyprus (i.e. on the N". side), under the shores of Cilicia 
and Pamphylia, to 

Myra (a city of Lycia), where they were transhipped to 
an Alexandrian corn-vessel bound for Italy, which coasted 
along the southern shore of Asia Minor (130 miles in 
"many days"), to 

Cnidus, the extreme S.W. promontory; where the 
wind and current from the Archipelago caught and drove 
the ship southward to 

Crete, where they rounded Cape Salmone, and got 
under the shelter of its southern coast, and sailed along 
it to 

Fair Havens, near which, inland, was Lasea, and 
where Paul advised them to winter. The harbour how- 
ever being incommodious, they tried to reach 

Phenice, which had a harbour, sheltered towards the 
N.W. and S.W.; but they were caught by the wind 
Euroclydon from the N.W.; and under shelter of 

Clauda (an island S. of Crete) they prepared for a tem- 
pest by striking sail, underglrdlng the ship, turning her 



head to the wind, and lying to, so as to avoid being driven 
on the " Syrtes " to the N. of Libya. So they drifted 
nlowly W. by N., at the rate of 36 miles in 24 hours, till 
the fourteenth day, I.e. thirteen and a-half days, till mid- 
night = 486 miles ; and St. Paul's Bay is 480 miles from 
Clauda in an exact line W. by N. Second day, "they 
lightened the ship;" third day, they "cast out the tack- 
ling;" fourteenth "iiitfht, they drew near to land in the 
neighbourhood of rocks ; fourteenth day, they ran the ship 
aground in a creek of 

Melita ^Malta), where they landed by swimming, or 
on portions of wreck. Here the viper fastened on Paul's 
hand ; here also he healed the father of Publius (the chief 
man of the island) of fever and dysentery. After three 
months, they sailed in an Alexandrian corn-ship by 

Syracuse (Sicily), where they stayed three days; and, 
making a circuit, they came to 

Rhegium (Italy), and after one day they reached 

Puteoli (Pozzuoli), in the Bay of Naples, where they 
rested seven days ; thence they went by the Appian Way to 

Appit Forum, where brethren from Rome met them, 
with whom they came to 

Rome, and Paul remained in custody of a soldier for 
two full years in his own hired house. 



49 



XXVI. SPECIAL PRAYERS IN THE NEW TESTAMENT. 



Of whom recorded. 



Apostles 

Early Church 

Jesus 

Jesus 

Jesus 

Jesus 

Jesus 

Jesus 

Jesus 

Lord's prayer 

Penitent thief 

Pharisee's prayer.. 
Publican's prayer. 
Stephen 



References. 



Acts 1.24 

Acts 4. 24 

Matt. 11. 25, 26 

John 11. 41, 42 

John 12. 27 

— 17 

Matt. 26. 39 ; Luke 22. 42 

Luke 23. 84 

Matt. 27. 46 

Matt. 6. 9; Luke 11.2... 
Luke 23. 42 

— 18.11 

— 18.13 , 

Acts 7. 59, 60 , 



Subjects. 



On choosing an apostle. 

For support under persecution. 

Thanksgiving. 

Thanksgiving for the Father's acceptance of His prayer. 

Imploring His Father's aid. 

For Himself, His apostles, and all believers. For unity. 

Under suffering in Gethsemane. 

For His murderers. 

Under suspension of Divine consolation. 

The model of supplication for relief of human needs. 

To be remembered by Jesus. 

Thanksgiving for his own righteousness. 

For Divine mercy. 

Commendation of his soul ; forgiveness of his murderers. 



XXVII. PASSAGES FROM THE OLD TESTAMENT QUOTED 
IN THE NEW TESTAMENT. 



MATTHEW. 

Behold, a virgin shall be with 

child 1. 23.— Is. 7. 14. 

Thou Bethlehem, in the land of 

Juda 2. 6.— Micah 5. 2. 

Out of Egypt have I called my son.. 2. 15.— Hos. 11. 1. 

In Kama was there a voice heard. .2. 18.— Jer. 31. 15. 

The voice of one crying In the 

wilderness 3. 3.— Is. 40. 3. 

Man shall not live by bread alone. .4. 4.— Deut. 8. 3. 

He shall give his angels charge 4. 6.— Ps. 91. 11, 12. 

Thou shall not tempt the Lord 4. 7.— Deut. 6. 16. 

Thou shalt worship the Lord thy 

God 4. 10— Deut. 6. 13. 

The land of Zabulon, and the 

land of Nephthalim 4. 15, 16.— Is. 9. 1,2:42. 7. 

Thou shalt not kill 5. 21— Ex. 20. 13. 

Thou shalt not commit adultery.... 5. 27.— Ex. 20. 14. 

Whosoevershall putaway his w"ife..5. 31.— Deut. 24. 1. 

Thou shalt not forswear thyself.... 5. 33.— Lev. 19. 12. 

An eye for an eye, and a tooth 

for a tooth 5. 38.— Exod. 21. 24 

Thou shalt love thy neighbour 5. 43.— Lev. 19. 18. 

Be ye therefore perfect 5. 48. — Gen. 17. 1. 

Depart... ye that work iniquity 7.23. — Ps. 6.8. 

Himself took our infirmities 8. 17.— Is. 53. 4. 

I will have mercy, and not sacri- 
fice 9. 13 ; 12. 7.— Hos. 6. 6. 

Behold, I send my messenger 11. 10.— Mai. 3. 1. 

Behold my servant, whom I have 

chosen 12. 18-21— Is. 42. 1-4. 

By hearing ye shall hear, and 

shall not understand 13. 14, 15.— Is. 6. 9, 10. 

I will open my mouth in parables ..13. 35.— Ps. 78. 2. 

Honour thy father and mother 15. 4.— Ex. 20. 12. 

He that curseth father or mother. .15. 4. — Ex. 21. 17. 

This people draweth nigh unto 

me 15.8,9.-Is.29.13. 

He... made them male and fe- 
male 19. 4— Gen. 1. 27. 

For this cause shall a man leave 

father and mother 19. 5.— Gen. 2. 24. 

Thou shalt do no murder 19. 18.— Ex. 20. 13. 

Honour thy father and thy mother.. 19. 19.— Ex. 20. 12. 

Thou shalt love thy neighbour 

as thyself 19. 19.— Lev. 19. 18. 

Tell ye the daughter of Sion, Be- 
hold, thy K lug cometh 21. 5.— Is. 62. 11 ; Zee. 9.9. 

Blessed Is he that cometh in the 

name of the Lord 21. 9.— Ps. 118. 26. 

My house shall be called the 

house of prayer 21. IS.— Is. 56. 7. 

Te have made it a den of thieves. . .21. 13.— Jer. 7. 11. 

Out of the mouth of babes 21. 16.— Ps. 8. 2. 



.1.8.— Mai. 8.1. 
.1.3.— Is. 40.3. 



.4. 12. -Is. 6. 9, 10. 



MATTHEW (cont.). 

The stone which the builders re- 
jected 21. 42— Ps. 118. 22, 23. 

If a man die, having no children.... 22. 24.— Deut. 25. 5. 

I am the God of Abraham 22. 32.— Ex. 3. 6. 

Thou shalt love the Lord thy God.. 22. 37— Deut. 6. 5. 

Thou shalt love thy neighbour 

as thyself 22. 39— Lev. 19. 18. 

The Lord said... Sit thou on my 

right hand 22. 44.— Ps. 110. 1. 

Blessed is he that cometh in the 

name of the Lord 23. 39.— Ps. 118. 26. 

I will smite the shepherd 26. 31— Zech. 13. 7. 

And they took the thirty pieces 

of silver 27. 9. 10.— Zech. 11. 12,13. 

They parted my garments 27. 35.— Ps. 22. 18. 

My God, my God, why hast thou 

forsaken me? 27. 46.— Ps. 22. 1. 

MARK. 

Behold, I send my messenger 

Prepare ye the way of the Lord 

Seeing they may see, and not 

perceive 

This people honoureth me with 

their lips 

Honour thy father and mother 

Whoso curseth father or mother... 

Where their worm dieth not 

God made them male and female.. 

They twain shall be one flesh 

Do not commit adultery, Do not 

kill 

Hosanna ; Blessed is he that 

cometh 

My house shall be called the 

house of prayer 

Te hare made it a den of thieves. 
The stone which the builders re- 
jected 

If a man's brother die, and leave 

no children 

I am the God of Abraham 

The Lord our God is one Lord 

Thou shalt love the Lord thy God. 

Thou shalt love thy neighbour 

The Lord said to my Lord, Sit 

thou on my right hand 

I will smite the shepherd 

He was numbered with the trans. 



.7. 6, 7.— Is. 29.13. 
.7. 10.— Ex. 20. 12. 
.7. 10.— Ex. 21. 17. 
.9. 44.— Is. 66. 24. 
.10. 6.— Gen. 1. 27. 
.10. 7, 8.— Gen. 2. 24. 



,10. 19.— Ex. 20. 13, 14. 
11. 9— Ps. 118. 26. 



.11. 17— Is. 56. 7. 
.11. 17— Jer. 7. 11. 

.12. 10, 11— Ps. 118. 22, 33, 



gressors 

My God. mv God. why hast thou 
forsaken me ? 



.12. 19. -Deut. 25. 5. 
.12. 26.— Ex. 8. 6. 
.12. 29.— Deut. 6. 4. 
.12. 80.— Deut. 6. 5. 
.12. 31— Lev. 19. 18. 

.12. 86.— Ps. 110. 1. 
.14. 27— Zech. 18. 1. 

.15. 28— Is. 58. 12. 

..15. 34.— Ps. 22 L 



50 



PASSAGES FROM THE OLD TESTAMENT QUOTED IN THE NEW. 



LUKE. 

To turn the hearts of the fathers 1. 17.— Mai. 4. 6. . 

Every male that openeth the womb.. 2. 23.— Ex.13. 2, 12. 

A pair of turtledoves, &c 2. 24.— Lev. 12. 8. 

The voice of one crying in the wil- 
derness 3. 4-6.— Is. 40. 3-5. 

Man shall not lire by bread alone 4. 4.— Deut. 8. 3. 

Thou shalt worship the Lord thy 

God 4. 8— Deut. 6. 13. 

He shall give his angels charge over 

thee 4.10,11.— Ps. 91. 11, 12. 

Thou shalt not tempt the Lord thy 

God 4. 12.— Deut. 6. 16. 

The Spirit of the Lord is upon me 4. 18,19.— Is.61.1,2; 58.6. 

Behold, I send my messenger 7. 27. — Mai. 3. 1. 

That seeing they might not see 8. 10.— Is 6. 9. [19. 18. 

Thou shalt love the Lord thy God 10. 27.— Deut.6.5; Lev. 

And thy neighbour as thyself 10. 27.— Lev. 19. 18. 

Blessed is he that cometh in the 

name of the Lord 13. 35— Ps. 118. 26. 

Do not commit adultery, Do not 

kill 18. 20— Ex. 20. 12-16. 

My house is the house of prayer 19. 46.— Is. 56. 7. 

Te have made it a den of thieves 19. 46.— Jer. 7. 11. 

The stone which the builders re- 
jected 20. 17— Ps. 118.22,23. 

If a man's brother die, having a 

wife 20. 28.— Deut. 25. 5. 

The Lord said unto my Lord, Sit 

thou on my right hand 20. 42, 43.— Ps. 110. 1. 

He was reckoned among the trans- 
gressors 22. 87.— Is. 53. 12. 

Say to the mountains, Fall on us 23. 30.— Hos. 10. 8. 

Into thy hands I commend my 

spirit 23. 46— Ps. 31. 5. 



JOHN. 

The voice of one crying In the 
wilderness 

The zeal of thine house hcth eaten 
me up 

He gave them bread from heaven... 

They shall be all taught of God 

I said, Te are gods 

Hosanna: Blessed is the King of 
Israel 

Fear not, daughter of Zion : Be- 
hold, thy King 

Lord, who hath believed our report ?. 

He hath blinded their eyes 

He that eateth bread with me 

They hated me without a cause 

They parted my raiment among 
them 

A bone of him shall not be broken. 

They shall look on him whom they 
pierced 



.1. 23— Is. 40. 3. 



.2.17.- 
6. 81.- 
6. 45.- 
10. 34. 



-Ps. 69. 9. 
-Ps. 78. 24. 
-Is. 54. 13. 
— Ps. 82. 6. 



12. 18.— Ps. 118. 26. 



.12. 1 

.12. 38. 
12. 40. 
.13. 18. 
.15. 25. 

.19.24.- 
.19. 36.- 



,— Zech. 9. 9. 
—Is. 53. 1. 
—Is. 6. 9, 10. 
— Ps. 41. 9. 
-Ps. 35. 19; 69. 4. 

■Ps.22.18. [34.20. 
-Ex. 12. 46; Ps. 



19. 37— Zech. 12. 10. 



ACTS. 

Let his hahitation be desolate 1.20.— Ps. 69. 25. 

His bishoprick let another take 1. 20.— Ps. 109. 8. 

I will pour out my Spirit upon all 

flesh 2. 17-21.— Joel 2. 28-32. 

I foresaw the Lord always before 

my face 2. 25-28.— Ps. 16. 8-11. 

The Lord said. ..Sit thou on my 

right hand 2. 34, 35.— Ps. 110. 1. 

A prophet shall the Lord ..raise [19. 

up. . .like unto me 3. 22, 23.— Deut. 18. 18, 

In thy seed shall all the kindreds 

of the earth 3. 25— Gen. 22. 18; 12.3. 

This is the stone which was set at 

nought 4. 11.— Ps. 118. 22. 

Why did the heathen rage 4. 25, 26.— Ps. 2. 1,2. 

* Get thee out of thy country 7. 3.— Gen. 12. 1. 

"Who made thee a ruler and a judge 

over us ? 7. 27, 28— Ex. 2. 14. 

I am the God of thv fathers 7. 32— Ex. 3. 6. [10. 

Put off thy shoes from thy feet 7. 33, 34.— Ex. 3. 5, 7, 8, 

A prophet shall the Lord your God 

raise up 7. 37.— Deut. 18. 15. 



* Stephen, in this chapter (Acts vii.2 — 50), refers to God's deal- 
ings with His people, in support of his argument that God's favour 
has never been limited to one particular place. He glances cur- 
sorily at the sacred records, quoting paiaphrastically but not 
literally (see next Table, " Acts," p, " ' 



: g M r 



ACTS (cont.). 
Make us gods to go before us 7. 40.— Ex. 32. 1. 

ye house of Israel, have ye [27. 

offered 7. 42, 43.— Amos 5. 25- 

Heaven is my throne, and earth is 

my footstool 7. 49, 50.— Is. 66. 1, 2. 

He was led as a sheep to the slaugh- 
ter 8.32,33.—Is.53.7,8 

1 have found David the son of 

Jesse 13. 22— Ps. 89. 20. 

Thou art my Son, this day have I 

begotten thee IS. 33.— Ps. 2. 7. 

I will give you the sure mercies of 

David 13. 34.— Is. 55. 3. 

Thou shalt not suffer thy Holy One 

to see corruption 13. 35.— Ps. 16. 10. 

Behold, ye despisers, and wonder, 

and perish 13. 41.— Hab. 1.5. 

I have set thee to be a light of the 

Gentiles 13. 47.— Is. 49. 6. 

After this I will return, and will [12. 

build . . .the tabernacle 15. 16, 17. — Amos 9. 11, 

Thou shalt not speak evil of the 

ruler of thy people 23. 5.— Ex. 22. 28. 

Go unto this people, and say, Hear- 
ing ye shall bear 28. 26, 27 —Is. 6. 9, 10. 

ROMANS. 

The just shall live by faith 1. 17— Hab. 2. i. 

The name of God is blasphemed 2. 24.— Is. 52. 5. 

Thou mightest be justified in thy 

sayings 3. 4.— Ps. 51. 4. 

There is none righteous, no, not 

one 3. 10.— Ps. 14. 1, 3. 

There is none that understandeth..S. 11.— Ps. 14. 2. 

They are all gone outof the way 3. 12.— Ps. 14. 3. 

Their throat is an open sepulchre 3. 13.— Ps. 5. 9; 140. 3. 

Whose mouth is full of cursing 3. 14. — Ps. 10. 7. 

Their feet are swift to shed blood. . . .3. 15.— Is. 59. 7. 
Destruction and misery are in their 

ways 3. 16, 17.— Is. 59. 7, 8. 

There is no fear of God before their 

eyes 3. 18.— Ps. 36. 1. 

Abraham believed God, and it was 

counted 4. 3.— Gen. 15. 6. 

Blessed are they whose iniquities 

are forgiven 4. 7, 8.— Ps. 32 1,2. 

I have made thee a father of many 

nations 4. 17.— Gen. 17. 5. 

So shall thy seed be 4. 18— Gen. 15.5. 

Thou shalt not covet 7. 7.— Ex. 20. 17. 

For thy sake we are killed all the 

day 8. 36.— Ps. 44. 22. 

In Isaac shall thy seed be called 9. 7.— Gen. 21. 12. 

At this time. ..Sarah shall have 

a son 9. 9.— Gen. 18. 10. 

The elder shall serve the younger. .-. .9. 12.— Gen. 25. 23. 
Jacob have I loved, but Esau. ..hated. .9. 13. — Mai. 1. 2, 3. 
I will have mercy on whom I will 

have mere v 9. 15.— Ex. 33. 19. 

Even for this same purpose have I 

raised 9. 17.— Ex. 9.16. 

I will call them my people, which 

were not my people 9. 25.— Hos. 2. 23. 

Te are not my people 9. 26.— Hos. 1. 10. 

Though the number of the children 

of Israel : 9. 27, 28.— Is. 10. 22, 23. 

Except the Lord of Sabaoth had left 

us a seed 9. 29— Is. 1. 9. 

Behold, I lay in Sion a stumbling- 
stone 9. 33.— Is. 28. 16. 

The man which doeth those things 

shal 1 live 10. 5.— Lev. 18. 5. 

Who shall ascend into heaven 10.6,7.— Deut. 30. 12,13. 

The word is nigh thee, even in thy 

mouth 10. 8.— Deut. 30. 14. 

Whosoever believeth on him shall 

not be ashamed 10. 11.— Is. 28. 16. 

Whosoever shall call on the name of 

the Lord 10. IS.— Joel 2. 32. 

How beautiful are the feet of them 

that preach 10. 15.— Is. 52. 7. 

Lord, who hath believed our re- 
port? 10. 16.— Is. 53. 1. 

Their sound went into all the 

earth 10. 18.— Ps. 19. 4. 

I will provoke you to jealousy 10. 19.— Deut. 32. 21. 

I was found of them that sought 

me not 10. 20.— Is. 65.1. 

All day long I have stretched 

forth my hands 10. 21.— Is. 65. 2. 



PASSAGES FROM THE O LD TESTAMENT QUOTED IN THE NEW. 



ROMANS (cont.). 



Lord, they have killed thy pro- 
phets 

I have reserved to myself seven 
thousand 

God hath given them the spirit 
of slumber 

Let their table be made a snare 

There shall come out of Sion the 
Deliverer 

Who hath known the mind of 
the Lord ? 

Who hath first given to him 

Vengeance is mine ; I will repay.... 

If thine enemy hunger, feed him.. 

Thou shalt not commit adultery.... 

Every knee shall bow to me 

The reproaches of them that r 

proached thee fell on me 

For this cause I will confess 

thee among the Gentiles 

Rejoice, ye Gentiles, with li 

people 

Praise the Lord, all ye GentiLes. . 
There shall be a roct of Jesse. . 
To whom he was not spoken of. 



.11. 3.— 1 Kin. 19. 10, 14. 
.11. 4.— 1 Kin. 19. 18. 



.11. 8.— Is. 29. 10. 

.11. 9, 10.— Ps. 69. 22, 23. 



.11.26,27.-18.59.20,21, 

.11. 34.— Is. 40. 13. 
.11.35.— Job 41. 11. 
.12. 19.— Deut. 32. 35. 
.12. 20.— Prov. 25. 21, 22. 
.13. 9.— Ex. 20. 13-17 

Lev. 19. 18. 
..14. 11.— Is. 45. 23. 

..15. S.-Ps. 69. 9. 

..15. 9.— Ps. 18. 49. 

. .15. 10— Deut. 32. 43. 
..15. 11— Ps. 117. 1. 
...15. 12— Is. 11. 1, 10. 
...15. 21— Is. 52. 15. 



1 CORINTHIANS. 

I will destroy the wisdom of the 

wise 1. 19. 

He that glorieth, let him glory 

in the Lord 1 . 81 . 

Who hath known the mind of 

the Lord? 2.16. 

He taketh the wise in their owu 

craftiness 3. 19. 

The Lord knoweth the thoughts 

of the wise 3.20. 

Two shall be one flesh 6.16. 

'Thou shalt not muzzle the mouth 

of the ox 9.9.— 

The people sat down to eat and 

drink 10.7.- 

The earth is the Lord's, and the 

fulness thereof 10. 26. 

With men of other tongues and 

other lips 14. 21. 

He must reign, till he hath put 

all enemies under his feet 15.25. 

All things are put under him 15. 27. 

Let us eat and drink, for to- 
morrow we die 15. 32. 

The first man Adam was made 

a living soul 15. 45. 

Death is swallowed up in victory 15. 54, 

O death, where is thy sting ? 15. 55. 



•Is. 29. 14. 

■Jer. 9. 24. 

•Is. 40. 13. 

Job 5. 13. 

■Ps. 94. 11. 
Gen. 2. 24. 

Deut. 25. 4. 

Ex. 32. 6. 

-Ps. 24. 1. 

-Is. 28. 11, 12. 

— Ps. 110. 1. 
Ps. 8. 6. 



—Gen. 2. 7. 
—Is. 25. 8. 
— Hos. 13. 14. 



2 CORINTHIANS. 

Moses. . .put a veil over his face 3. 13.— Ex. 34. 33. 

I believed, and therefore have 

I spoken 4. 13— Ps. 116. 10. 

I have heard thee in a time ac- 
cepted 6. 2.— Is. 49. 8. 

I will dwell In them, and walk 

in them 6. 16.— Lev. 26. 11, 12. 

Wherefore come out from among 

them 6. 17.— Is. 52. 11. 

He that had gathered much had 

nothing over 8. 15— Ex. 16. 18. 

He hath dispersed abroad 9. 9.— Ps. 112. 9. 

He that glorieth, let him glory 

in the Lord 10. 17— Jer. 9. 24. 

In the mouth of two or three 

witnesses 13. 1.— Deut. 19. 15. 



GALATIANS. 

Abraham believed God, and it 

was accounted 3. 6- 

In thee shall all nations be 

blessed 3. 8.- 

Cursed is every one that con- 

tinueth not 3. 10.- 

The just shall live by faith 3. 11.- 

The man that doeth them shall 

live in them 3. 12. 

CurBed is every one that hangeth 

on a tree 3. 13. 

I 



Gen. 15. 6. 
-Gen. 12. 3. 



-Deut. 27. 26. 
-Hab. 2. 4. 



-Lev. 18. 5. 
-Deut. 21. 23. 



GALATIANS (cont.). 

Rejoice, thou barren that bearest 

not 4. 27,-Is. 54. 1. 

Cast out the bondwoman and 

her son 4. 30.— Gen. 21. 10. 

Thou shalt love thy neighbour 

asthyself 5. 14— Lev. 19. 18. 

EPHESIANS. 

When he ascended up on high, 

he led captivity captive 4. 8.— Ps. 68. 18. 

Speak... truth with his neigh- 
bour 4. 25.— Zech. 8. 16. 

Be ye angry, and sin not 4. 26. — Ps. 4. 4. 

For this cause shall a man leave 5. 31.— Gen. 2. 24. 

Honour thy father and thy mo- [5. 16, 

ther 6. 2, 3.— Ex.20. 12; Deut, 

1 TIMOTHY. 

Thou shalt not muzzle the ox 5. 18.— Deut. 25. 4. 

2 TIMOTHY. 

The Lord knoweth them that 

are his 2. 19.— Num. 16. 5. 

HEBREWS. 

Thou art my Son, this day have I. . .1. 5.— Ps. 2. 7. 

I will be to him a Father 1. 5.-2 Sam. 7. 14. 

Let all the angels of God wor- 
ship him 1. 6.— Pe. 97. 7. 

Who maketh his angels spirits 1. 7.— Ps. 104.4. 

Thy throne, O God, is for ever 

and ever 1. 3, 9— Ps. 45. 6, 7. 

Thou, Lord, in the beginning hast 

laid... the earth 1. 10-12.— Ps. 102. 25-27. 

Sit on my right hand, until I 

make. . .thy footstool 1. 13— Ps. 110. 1. 

What is man, that thou art mind- 
ful of him 2. 6-8— Ps. 8. 4-6. 

I will declare thy name unto my 

brethren 2. 12.— Ps. 22. 22. 

I will put my trust in him 2. 13.— Is. 8. 18. 

Behold I and the children... 

given me 2. 13.— Is. 8. 18. 

To-day if ye will hear his voice 3. 7-11.— Ps. 95.7-11. 

As I have sworn in my wrath 4. 3.— Ps. 95. 11. 

And God did rest the seventh day. . .4. 4.— Gen. 2. 2. 

Thou art my Sou, to-day have I 

begotten thee 5. 5.— Ps. 2. 7. 

Thou art a priest after the order 

of Melchisedec 5. 6.— Ps. 110. 4. 

Blessing I will bless thee 6. 14.— Gen. 22. 17. 

See... that thou make all things 

according to the pattern 8. 5.— Ex. 25. 40. 

Behold, the days come, saith the 

Lord 8. 8-12— Jer. 31. 31-34. 

This is the blood of the testa- 
ment 9. 20— Ex. 24. 8. 

Sacrifice and offering thou would- 

estnot 10. 5-7— Ps: 40. 6-8. 

For ever sat down on the right 

hand of God 10. 12, 13,-Ps. 110. 1. 

I will put my laws into their 

hearts 10. 16, 17.- Jer. 31. 33, 34. 

Vengeance belongeth unto me 10. 30.— Deut. 32. &5, 36. 

He that shall come will come, 

and will not tarrv 10. 37, 38.— Hab. 2. 3, 4. 

In Isaac shall thy seed be called. . . .11. 18.— Gen. 21. 12. 

My son, despise not thou the 

chastening of the Lord 12. 5, 6.— Prov. 3. 11, 12. 

Lift up the hands that hang 

down 12. 12.— Is. 35. S. 

Yet once more I shake not the 

earth only 12. 26— Hag. 2. 6. 

I will never leave thee, nor for- 
sake thee 13. 5.— Josh. 1. 5. 

The Lord is my helper, I will not 

fear IS. 6— Ps. 118. 6. 

JAMES. 

Thou shalt love thv neighbour 2. 8— Lev. 19. 18. 

Do not commit adultery 2. 11— Ex. 20. 13, 14. 

Abraham believed God, and it was 

imputed 2. 23.-Gen. 15. 6. 

God resisteth the proud, but giv- 

eth grace unto the humble 4. 6.— Prov. 3. 34. 



52 



REFERENCES TO THE OLD TESTAMENT, NOT BEING EXACT QUOTATIONS. 



1 PETER. 

Be ye holy ; for I am lioly 1. 16.— Lev. 11. 44. 

AH flesh Is as grass, and all the 

glory of man as. . .grass 1. 24, 25.— Is. 40. 6-8. 

Behold, I lay in Sion a chief [16. 

corner-stone. 2. 6.— Ps 118. 22 ; Is. 28. 

The stone which the builders 

disallowed 2. 7 — Ps. 118. 22. 

Who did no sin, neither was guile 

found in his mouth 2. 22.— Is. 53. 9. 

Who his own self hare our sins 2. 24.— Is. 53. 4. 

He that will love life, and see 

good days 3. 10-12— Ps. 34. 12-16. 

God resistetn the proud, and 

giveth grace to the humble 5. 5.— Prov. 3. 34. 

2 PETER. 
The dog is turned to his own 

vomit 2. 22.— Prov. 26. 11 . 



REVELATION. 
The whole of this book is a reflex of the prophetic 
visions of the Old Testament. It contains pictures of 
that heavenly form of worship divinely manifested tc 
Moses (of which the Tabernacle ritual was only a pat- 
tern), reproduced, and further developed, by its fulfilment 
in the Atonement of Christ : while it also repeats the mys- 
terious predictions, uttered by Isaiah, Ezekie), and Daniel, 
portraying the philosophy of history, the recurrence of 
its cycles, and the supremacy over all other powers of 
the kingdom of Christ. It is, therefore, full of references 
and allusions to the writings of Moses and the prophets, 
too numerous to be tabulated, and often allusive rather 
than literal ; but the marginal references will better 
aid the reader in working out the connection between 
this Revelation, which closes Holy Scripture, and the 
inspirations vouchsafed to the earlier dispensation, which 
prepared the way for the fulness of the glory of Christ 



XXVIII. REFERENCES TO THE OLD TESTAMENT, NOT 
BEING EXACT QUOTATIONS. 



MATTHEW. 
*He shall be called a Nazarene 



Th* meek shall inherit the earth. . 

Shew thyself to the priest 

The blind receive their sight 

Ellas, which was for to come 

David... did eat the shewbread 

Priests profane the sabbath, and 
are blameless 

Teaching for doctrines the com- 
mandments of men 

If thy brother trespass... tell 
him... alone 

In the mouth of two or three 
witnesses 

Moses' command to give a writing 
of divorcement 

With God all things are possible. . . 

The parable of a vineyard 

Your house is left unto you deso- 
late 

The abomination of desolation 

Wheresoever the carcase is, there 
will the eagles 

Shall the sun be darkened 



Heaven and earth shall pass away.. 

Depart from me, ye cursed 

Son of man goeth, as it is written. . 

At last came two false witnesses. . . 

They did spit in his face 

He trusted in God 

All power is given unto me 

MARK. 

Shew thyself to the priest 

David did eat the shewbread 

Elias must first come 

Moses suffered. ..bill of divorce- 
ment 

A certain man planted a vine- 
yard 

More than all whole burnt-offer- 
ings 

Take heed lest any man deceive 
you 



.2. 23,-Is. 11. 1 ; Zech. 

3. 8 ; 6. 12 ; Ps. 

22. 6 ; Is. 53. 3. 
.5. 5.— Ps. 37. 11. 
.8. 4.— Lev. 14. 3. 
.11.5.— Is. 29. 18. 
.11. 14; 17. 10.— Mai. 4. 5. 
.12. 3, 4.— 1 Sam. 21. 6. 

.12. 5.— Num. 28. 9. 

.15. 9-Is. 29. 13. 

.18. 15.— Lev. 19. 17. 

...18. 16— Deut. 19. 15. 

.19. 7.— Deut. 24. 1. 
.19. 26.— Jer. 32. 17. 
.21. 33.— Is. 5. 1. 



.23. 38.-Jer. 22. 5. 
.24. 15— Dan. 12. 11. 

.24. 28.— Job 39. 30. 
,.24. 29.— Is. 13. 10; Ezek. 

32. 7; Joel 2. 

10; 3. 15. 
.24. 35.— Is. 51. 6. 
.25. 41.— Ps. 6. 8. 
.26. 24.— Ps. 22. 
.26. 60— Ps. 35. 11. 
..26. 1)7.— Is. 50. 6. 
.27. 43.— Ps. 22. 8. 
.28. 18.— Dan. 7. 14. 



.1. 44.— Lev. 14. S. 
.2. 26.— 1 Sam. 21. 6. 
.9. 11.— Mai. 4. 5. 

.10. 4.— Deut. 24. 1. 

.IS. 1.— Is. 5. 1. 

.12. 33.— 1 Sam. 15. 22. 

.13. 5.-Jer. 29. 8. 



* ThiB exact term ia not found in any prophecy. Chrysostom 
and others suppose it to be quoted from some lost book. Jerome 
refers it to the Hebrew word Nezer, "a sprout," and identifies it 
with "the Branch," by which the Messiah is designated by Isaiah 
and Ezekiel. This view is adopted by most modern expositors. 
Others consider it to be equivalent to "a reproach," or "scorn 
of men" (Is. liii; Ps. xxii), and recognise the fulfilment of thoBe 

rophecies in the low estimation in which the people of Nazareth were 

eld by the other Jews (John i. 46). 



MARK (cont.). 

The brother shall betrav brother. . . .13. 12.— Mieah 7. 6. 

Abomination of desolation 13. 14.— Dan. 12. 2. 

The sun shall be darkened 13. 24.— Is. 13. 10. 

My words shall not pass away 13. 31.— Is. 40. 8. 

LUKE. 

Shall give unto Mm the throne 

of... David 1. 32.— Ps. 132. 11. 

Of his kingdom there shall be no 

end 1. 33.— Dan. 4. 3. 

As he spake to... Abraham, and 

to his seed forever 1. 55.— Gen. 17. 19. 

Oath he sware to. ..Abraham 1. 73.— Gen. 12. 3. 

The dayspring from on high 1. 78.— Num. 24. 17; 

Mai. 4. 2. 
Give light to them that sit in 

darkness 1. 79. — Is. 9. 2. 

Eight days were accomplished 

for the circumcising 2. 21.— Lev. 12 3. 

The days of her purification 2. 22.— Lev. 12. 2-4. 

For the fall and rising again 2. 34.— Is. 8. 14. 

Shew thyself unto the priest 5. 14.— Lev. 14. 3. 

David... did take and eat the 

shewbread 6. 4.— 1 Sam. 21. 6. 

This do, and thou shalt live 10. 28.— Lev. 18. 5. 

Depart, ye workers of iniquity 13. 27.— Ps. 6. 8. 

House is left unto you desolate 13. 35.— Jer. 22. 25. 

If thy brother trespass against 

thee 17. 3.— Lev. 19. 17. 

Parable of the vineyard 20. 9.— Is. 5. 1. 

Blessed are the barren 23. 29.— Is. 54. 1. 

It behoved Christ to suffer 24. 4C— Is. 53. 5. 

JOHN. 

One sow*th and another reapeth 4. 37. — Mlcah 6. 15. 

If any... thirst... come unto 

me 7. 37.— Is. 55. 1. 

Wells of living water (illustration [12. 3. 

of the Spirit) 7. 38.— Prov. 18. 4 ; Is. 

Of the Spirit... they should re- 
ceive 7. 39.— Is. 44. 8. 

Christ's birth at Bethlehem, and 

of David 's house 7. 42.— Mlcah 5. 2. 

The testimony of two men is 

true 7. 17.— Deut. 19.15. 

Christ abideth for ever 12. 34.— Ps. 89. 36. 37: 

Is. 9. 7. 

God's command to the Christ, 

what he shall say 12. 49.— Deut. 18. 18. 

None shall be lost, but the son of 

perdition 17. 12— Ps. 199. 8. 

They filled a sponge with vine- 
gar, &c 19. 29.— Ps. 69. 21. 

He must rise again from the 

dead 20. 9.— Ps. 16. 10. 



REFERENCES IN NEW TESTAMENT TO INCIDENT3 RECORDED IN OLD TESTAMENT. 



ACTS. 
God promised to give Canaan for 

a possession to Abraham, and 

to liis seed after him 7. 5.— Gen ., 12. 7 ; 13. 15. 

That tits seed should sojourn in 

a strange land ; and that they 

should firing them into bond- 
age, and entreat them evil lour 

hundred years 7. 6.— Gen. 15. 13. 

After that shall they come forth, 

and serve me in this place 7. 7.— Gen. 15. 16. 

Abraham begat Isaac 7. 8.— Gen. 21. 3. 

And circumcised him the eighth 

day 7. 8.— Gen. 21. 4. 

Isaac begat Jacob 7. 8.— Gen. 25. 26. 

Jacob begat- the twelve patriarchs. .7. 8.— Gen. 42. 13. 
The patriarchs... sold Joseph 

into Egvpt 7. 9.— Gen. 37. 4, 11, 28. 

But God was with him 7. 9.— Gen. 39. 2, 21. 

I have seen the affliction of my 

people 7. 34.— Ex. 3. 7. 

Have ye offered to me slain 

beasts 7. 42.— Amos 5. 25. 26. 

I will carry you away beyond [20. 4. 

Babylon 7. 43.— Amos 5. 27; Jer. 

God is no respecter of persons 10. 34.— Job 34. 19. 

ROMANS. 
Who will render to every man 

according to his deeds 2. 6.— Ps. 62. 12. 

There is no respect of persons 

with God 2. 11.— Deut. 10. 17. 

Shall the thing formed say to 

him that formed it 9. 20— Is. 45.9. 

The potter has power over the clay. .9.21.— Jer. 18. 6. 
Eyes that they should not see 11. 8.— Is. 29. 10. 

1 CORINTHIANS. 
Eye hath not seen 2. 9.— Is. 64. 4. 

EPHESIANS. 
Helmet of salvation 6. 17.— Is. 59. 17. 



PFILIPPIANS. 

Every knee should bow 2. 10.— Is. 45. 23. 

2 THESSALONIANS. 

Exalteth himself above all that is 

called God 2. 4.— Dan. 11. 36. 

1 TIMOTHY. 

We brought nothing into the 

world 6. 7.— Job 1. 21. 

HEBREWS. 

Abraham's seed... as the stars 
of the sky in multitude, and 
as the sand by the sea-shore 11. 12.— Gen. 22 17. 

The patriarchs., confessed them- 
selves strangers and pilgrims 
on the earth.. 11. 13.— Gen. 23. 4; 47. £ 

Muses' parents... saw he was 

" a proper child " 11. 23.— Ex. 2. 2. 

JAMES. 
As flower of... shall pass away 1. 10.— Job 14. 2. 

1 PETER. J 

Tasted that the Lord is gracious 2. S.— Ps. 34. i. 

A chosen generation 2. 9.— Deut. 10. 15. 

Which in time past were not a 

people 2. 10.— Hos. 1. 10. 

Fear God. Honour the king 2. 17.— Prov. 24. 21. 

Charity shall cover the multi- 
tude of sins 4. 8— Prov. 10. 12. 

2 PETER. 

A thousand years as one day 3. 8.— Ps. 90. 4. 

The heavens shall pass away 3. 10.— Ps. 102. 25, 26. 

A new heaven and a new earth. . . . 3. 13.— Is. 05. 17; 66. 22. 

1 JOHN. 
If we say we have uo sin 1. 8.— Prov. 20. 9. 



XXIX. REFERENCES IN THE NEW TESTAMENT TO 
INCIDENTS RECORDED IN THE OLD TESTAMENT. 



David's visit to Ahimelech, at [21.1. 

Nob Matt. 12. 3, 4.— 1 Sam. 

Jonah's entombment for three ( n ln i ,„„.,, . 

days and nights in the belly \ ~ }£-f- ^ J ° nan a - 

oftheflsh...? / - 16 ' 4 - S U - 

The Queen of Sheba's visit to [10. 1. 

Solomon — 12. 42.— 1 Kings 

The death of Abel — 23. 35— Gen. 4. 8. 

Death of Zacharias — 23. 35.-2 Chron. 

24.20. 

Elijah's visit to the widow of [17. 9. 

Zarephath Luke 4. 26.— 1 Kings 

The healing of Naaman's leprosy.. — 4. 27.— 2 Kin. 5. 14. 

Jonah's mission to Nineveh — 11. SO.— Jonah 3; 4. 

The Queen of Sheba's visit to 

Solomon — 11.31.— 1 Kin. 10.1. 

The murder of Abel and Zacua- [Chron. 24. 20, 21. 

rias — 1 1. 51 .—Gen. 4. 8; 2. 

The deluge in the days of Noah — 17. 26.— Gen. 7. 

The destruction of Sodom — 17. 29.— Gen. 19.16. 

The fate of Lot's wife — 17. 32.— Gen. 19.21. 

Moses' vision of the burning bush.. — 20. 37. — Ex. 3. 

Moses lifting up the brazen ser- 
pent JohnS. 14.— Num. 21. 9. 

Manna iu the wilderness — 6.31. — Ex. 16. 15. 

Mosaic enactment of circumci- 
sion — 7. 22— Lev. 12. 3. 

Mosaic enactment of stoning, as 

punishment for adultery — 8. 5.— Lev. 20. 10. 

God appeared unto Abraham, 
when he was in Mesopota- 
mia, before he dwelt in [Neh. 9. 7. 
Charraa Acts 7. 2.— Gen. 15. 7; 

'This Zacharias has likewise been identified with Zechariah the pro- 
phet, and with Zacharias the father of John the Baptist. 



Abraham's residence ln Charran...Acts7. 4.— Gen. 11. 31 

Abraham's migration from Char- 
ran to Canaan — 7. 4.— Gen. 12. 4, 5. 

God's promise to give Canaan to T13. 15. 

Abraham and his seed — 7. 5.— Gen. lO. 1-7 

Israel's bondage in Egvpt — 7. 6.— Gen. 15. 13, 

The birth of Isaac from Abra- 
ham — 7. 8.— Gen. 21. 3. 

His circumcision the eighth day — 7. 8.— Gen. 21. 4. 

Jacob's birth from Isaac — 7. 8.— Gen. 25. 26. 

The birth of the twelve patri- 
archs from Jacob — 7. 8.— Gen. 42. 13. 

Joseph sold into Egvpt by his [11, 28. 

brethren — 7. 9.— Gen. 37.4. 

God's favour to Joseph in Egypt — 7. 9.— Gen. 39.2,21 

Joseph's deliverances from af- 
fliction by God's favour, and [39 
his divine gift of wisdom — 7. 10.— Gen. 41.37- 

Pharaoh's promotion of Joseph 
to he ruler over Egypt and 

over his house — 7. 10.— Gen. 41.40. 

The famine over Egvpt and Ca- 
naan — 7. 11— Gen. 41. 54 

Jacob sending his sons to Egypt 

tobuycorn — 7. 12.— Gen. 42. 2. 

Joseph makes himself known to 

his brethren in Egypt — 7. IS.— Gen. 45. 1. 

The descent of Jacob and his [9; 46. 5, 6 

family into Egypt — 7. 14,15.— Gen. 45, 

Jacob's death in Egypt — 7. 15.— Gen. 49. 33, 

The burial of the patriarchs at [Josh. 24. 32 

Shechem — 7. 16.— Gen. 33. 19 

The great increase of the Is- 
raelites — 7. 17.— Ex. 1. 7. 

The accession of a king of Egypt 

hostile to the Israelites — 7. 18.— Ex. 1. 8. 



REFERENCES IN NEW TESTAMENT TO INCIDENTS RECORDED IN OLD TESTAMENT. 



Pharaoh dealt subtilly with them.. Acts 7, 
The castiug of their sons iuto the 

river 

The concealment of Moses' birth 

for three months 

His being cast out, and adoption 

by Pharaoh's daughter 

His murder of an Egyptian, and 

flight into Midian 

The birth of his two sons in 

Midian 

The appearance of an angel to 

him in a burning bush, in the 

wilderness of Sinai 

God's mission to Moses 

The miracles in Egypt by Moses' 

mission 

The miracle by Moses in the Red 

Sea — 7. 

The exodus — 7. 

Miracles in the wilderness — 7. 



19.— Ex. 1. 10. 

19.— Ex. 1. 22. 

20.— Ex. 2. 2. 

21— Ex. 2. 3-10. 

[12-15. 

.24-29. — Ex. 2. 



— 7, 

- 7. 



— 7. 

— 7 



— 7. 29— Ex. 18. 3. 



— 7. 



— 7. 



— 7. 

— 7. 



— 13, 

— 13, 



SO.— Ex. 3. 2. [4. 
35.— Ex.3. 15-18; 

36.— Ex. 7-12. 

[&c. 
36.— Ex. 14. 21, 
33— Ex. 12. 41. 
36.— Ex. 15. 23: 
16, &c. 

[Ps. 95. 10, 11. 
36— Num. 14.33; 
[18. 
38— Ex. 20.— 24. 
41.— Ex. 32. 19. 
[26. 30. 
44.— Ex. 25. 40; 

45.— Josh. 18. 1. 

46.-2 Sam. 7. 

47.— 1 Kin. 8. 
17— Ex. 12. 41. 
[Ps. 95. 10. 
18— Num.14.33; 



— 13. 19— Deut. 7. 1. 



— 13. 

— 13. 



19.— Josh. 14. 2. 
20.— Judg.2. 16. 



The forty years' wandering in the 
wilderness , 

The giving of the Law to Moses 
on Mount Sinai 

The worship of the golden calf 

The making of the tabernacle in 
the wilderness 

The erection of the tabernacle in 
Canaan 

David's desire to build a taber- 
nacle 

The building of Solomon's Tem- 
ple 

The exodus 

The forty years' wandering in the 
wilderness 

God's expulsion of seven nations 
from Canaan 

The division of Canaan among the 
Israelites by lot , 

The rule of the judges , 

The judgeship of Samuel the pro- 
phet 

The desire of Israel for a king- 
dom 

he forty years' reign of Saul, son 
of Kish, the Benjamite 

God's removal of Saul from the 
kingdom, and selection of 
David to succeed him 

The pillar of a cloud, guiding 

Israel 1 Cor. 

The passage through the Red Sea... — 10. 

The Israelites fed by manna — 10. 

Moses bringing water out of the 

rock — 10, 

Birth of Ishmael from Abraham 

and Hagar Gal. 4 

The creation of Adam and Eve 1 Tim 

The priority of Eve's fall — 2, 

The opposition of the Egyptian 

magicians to Moses 2 Tim. 

The tabernacle and its furniture Heb. 9. 

The pot of manna, Aaron's rod, ) 

and the two tables, in the Ark f 

of the Covenant ) 

The high priest's offering on the 

Day of Atonement — 9. 7.— Ex. 30. 10 



— 13. 20.— lSam.3.20. 



21— 1 Sam. 8. 5. 

[21. 

21.— 1 Sain. 10. 



— 13. 

— 18. 



— 13. 22.-1 Chr.10.14. 



10.1.— Ex. 13. 21. 
1.— Ex. 14. 22. 
8— Ex. 16. 3-35. 

4.— Ex. 17. 6. 

[15. 
23, 25.— Gen. 16. 

2. 13.— Gen. 2. 7, 
21, 22. 

. 14.— Gen. 3. 12. 

3. 8.-Ex. 7. 11. 
2, 3.— Ex. 25. & 

26. 
(Ex. 16. S3, 

4.— -34; 25. 16; 
( Num. 17. 10. 



Moses sprinkling the people with 

the blood of the testament Heb. 9. 19,20.— Ex.24. 8, 



The daily sacrifice 

The creation of the world 

God's acceptance of Abel's sacri- 
fice 

Enoch's translation , 

Noah's preparation of the ark, 
and preservation of himself 
and family 

The call of Abraham 

His sojourn in Canaan 



10. 11.— Ex. 29. 38. 
— 11. 3— Gen. 1. 



— 11.4— Gen. 4. 4. 

— 11. 5— Gen. 5. 24. 



— 11.7— Gen. 6. 15-18, 

— 11. 8.— Gen. 12. 1. 

— 11. 9.- Gen. 12. 5, 

&c. 

— 11. 9.— Gen. 27. 
[12, 14, 

— 11. 11.— Gen. 18. il, 

— 11. 17— Gen. 22, 



Isaac and Jacob in Canaan 

The birth of Isaac from Sarah in 
her old age 

Abraham offering up Isaac 

Ibaac blessing Jacob and Esau — 11. 20.— Gen. 2' 

Jacob blessing Joseph's sons be- 
fore hisdeath — 11.21— Gen. 48. 15, 

Joseph's dying command con- 
cerning his bones, &c — 11.22.— Gen. 50. 25, 

Moses' return to his own people 

from Pharaoh's daughter — 11. 25.— Ex. 2. 11. 

His flight from Egypt — 11. 27— Ex. 2. 15. 



The Passover in Egypt, and 
slaughter of the first-born 

The passage of the Red Sea, and 
destruction of the Egyptian 
army 

The compassing of Jericho for se- 
ven days, and the fall of its 
walls 

The sparing of Rahab and her 
household. 



11. 28.- 



[29, 
-Ex. 12. 21- 



the 



— 11. 29.— Ex. 14. 

[20. 

— 11. 30.-Josh. 6. 12- 

— 11. 81— Josh. 6. 23. 

[1 Sam. 

— 11. 32. — Judg. and 

— 11. 32.-2 Sam. 

— 11. 33.— Dan. 6. 22. 

— 11. 34.— Dan. 3. 27. 
( 1 Kin. 17 

— 11.85.— ^23; 2 Kin 
(4.34. 

[19. 1 

— 13. 2.— Gen. 18. 2; 



The exploits of the judges, Gi- 
deon, Barak, Samson, Jeph- 
thah, Samuel 

The exploits of David 

Deliverance of Daniel 
lions' den 

Deliverance of the Three Chil- 
dren from the fiery furnace 

Restoration of children to life 
by Elijah and Elisha 

The visit of angels to Abraham 

and Lot 

Rahab's reception and deliver- 
ance of the spies James2.25.— Josh. 2.1. 

The patience of Job — 5. 11.— Job 1. 21. 

Elijah's prayer for a dearth on 

Israel — 5. 17.— 1 Kin. 17.1 

The deluge, the disobedience of 

the world, and preservation 

of Noah and his family 

Sarah's deference to Abraham, 

calling him lord 1 Pet. 3. 6.— Gen. 18. 12 

The destruction of Sodom and 

the cities of the plain 2 Pet. 2. 6.— Gen. 19. 

Balaam rebuked by his ass — 2. 15.— Num. 22. 

Cain's murderof Abel 1 John 3. 12.— Gen. 4. 8 

The exodus of Israel from Egypt . . . Jude 5.— Ex. 12. 41. 
The death of unbelievers in the 

wilderness 

The destruction of Sodom, Go- 

morrha, &c 

The body of Moses 

"The way of Cain" 

The error of Balaam for reward.... 
The gainsaying of Core (Korah) 



' 1 Pet. 3. 20.— Gen. 6. 3. 
; 2 Pet. 2. 5.— Gen. 7. 1. 



— 5.— Num. 14. 32. 

— 7— Gen. 19. 

— 9.— Deut. 34. 5, 6. 

— 11.— Gen. 4. 8. 

— 11.— Num. 22. 

— 11.— Num. 16. 



Enocil, the seventh from Adam — 14.— Gen. 5. 18. 



r 



THEIR INHABITANTS, CONFORMATION, PRINCIPAL CHARACTERISTICS. &c. 

XXX. ETHNOLOGY OF THE JEWS AND THEIR 
NEIGHBOURS. 



33ifclc Hantig. 



According to the best modern ethnologists, there are 
three great divisions of the human race, three principal 
families from which the bulk of known nations are de- 
rived. These are, (1) the Semitic; (2) the Aryan, Indo- 
Germanic, or Indo-European ; and (3) the Turanian or 
Allophylian. They differ in language, in physical type, 
in mental power, and in habits. The highest position is 
taken, in some respects, by the Semites, in others by the 
Aryans ; the Turanians occupy altogether an inferior rank. 
Some ethnologists add to these three races a fourth, the 
Hamites, who have analogies with the Semites, and also 
with the Turanians. 

The Hebrews were Semites, and are the accepted type 
of that race, whereto belonged also the Phoenicians, the 
Syrians, the Moabites and Ammonites, the bulk of the 
Arabs, the Assyrians, and the later Babylonians. We 
know the languages of these races, and And them nearly 
identical in their grammatical structure, and closely 
allied in their vocabularies. Dialectal differences alone 
separate the speeches of Sennacherib and Nebuchadnezzar 
from that of the Israelites, whom they subjugated. The 
Moabite stone is readily intelligible to any Hebraist. 
Western Asia, from the coast of the Mediterranean to 
the Zagros mountain-chain, which bounds Mesopotamia 
on the east, was anciently peopled, in the main, by one 
race, a race nearly akin to the Hebrews, descended— we 
may well believe— from Shem (Gen. x. 21—31), and known 
to moderns as " Semites." The race had ramifications in 
Asia Minor, but was planted especially in the central 
region of the ancient world, Mesopotamia and Syria. 

Within this region it was, however, intermixed to some 
extent with what seems to have been an earlier popu- 
lation, a population which some writers call " indigenous." 
We hear of Rephaim, Horim, Avim, Emim, Anakim, 
Zuzim, as old inhabitants of Palestine displaced by later 
Intruders. There are no means of determining with any 
certainty the ethnic character of these ancient races. 
The Semitic form of the names is not to be depended on, 
since the Hebrews naturallv gave their own grammatical 
inflections to the foreign words which they adopted into 
their language. The roots of the names, Zuz, Anak, Em, 
&c, are either positively non-Semitic, or at any rate not 
shown to be Semitic. Nor can they be distinctly assigned 
to any other known ethnic family. These old neighbours 
of the Jews— (1) The Rephaim, who dwelt on the east of 
Jordan in the great city of Ashteroth-Karnaim (Gen. xiv. 
5) and its vicinity; (2) The Zuzim, or Zahzummim, who 
dwelt in Ham, within the same district (Gen. xiv. 5; Deut. 
ii. 20); (3) The Emim, who lived east of the Dead Sea, 
in the country afterwards known as Moab (Deut. ii. 10) ; 
(4) The Hokim, who inhabited Mount Seir, south of that 
sea, and adjoined on the Desert of Paran (Gen. xiv. 6; 
Deut. ii. 22) ; (5) The Avim, who held a portion of the 
Philistine country (Deut. ii. 23; Josh. xiii. 3); and (6) The 
Anakim, who possessed the region about Hebron (Num. 
xlii. 22)— must be regarded as outlying remnants of some 
ancient population, whose ethnic character is undiscover- 
ed, and as distinguished from the later incomers by huge 
stature, great fierceness, and great physical strengta. Their 
chief habitat was the region east of the Jordan. 

To the west of the Jordan, the country was possessed, 
prior to the Hebrew conquest, by eight principal races. 
These were the Philistines to the south-west, the Canaan- 
ites in the rich plains of Jordan and Esdraelon, the Jebus- 
ites, Hivites, and Amorites in the mountains, the Gir- 

asites, near the Sea of Galilee, the Hittites in the Lebanon 

istrict, and the Perizzites in some uncertain locality. 
All these races appear to have been Hamitic. The Philis- 
tines are identified with the Caphtorim in Deut. ii. 23, 
and called "the remnant of the country of Caphtor 
(Ai-kaphtor) " in Jerem. xlvii. 4. " Ai-kaphtor "is proba- 
bly the same as "Ai-gUDtos," the Caphtorim being, as we 
learn from Gen. x. 14, descendants of Mizraim, or the 
people of Egypt. It is true that the analogies of the 
Philistine language, so far as it can be made out, are 
Semitic rather than Egyptian ; but their migration from 
Egypt must have been at a very early date, before the 
Egyptian peculiarities were well developed, and in their 
new country they may have adopted Semitic forms and 
names, or even changed their Hamitic for the Semitic 
speech. The Canaanites are in Gen. ix. and x. distinctly 
derived from Ham, and their antagonism to the Semites 



is throughout their whole history very marked. Hamitic 
roots, as nan for " the sun," and bek for " city," belong to 
some of the oldest sites in their country (Beth-san, Baal- 
bek). With the Canaanites were closely connected the 
other six nations whom the Israelites drove out — the 
Hivites, Hittites, Amorites, Jebusites, Perizzites, and 
Girgasites (Gen. x. 15, 16). Of these, by far the most im- 
portant were the Hittites, known to us as Khita in the 
Egyptian and as Khatti in the Assyrian inscriptions. The 
non-Semitic character of the Hittite language is now 
generally acknowledged. Its roots, so far as they can be 
gathered from personal and geographical names, are quite 
unlike those of any Semitic race, while its grammati- 
cal structure is also decidedly non-Semitic. Its closest 
analogies are with the language of the Vannie cuneiform 
inscriptions, the nearest modern representative of which 
is the Georgian. It has been conjectured, that "in the 
modern Georgians we may perhaps see the physical type 
of the Hittites and their kindred" (Sayce), and pointed 
out that anciently a homogeneous population seems to 
have been spread from the Van region, through Melitene, 
Commagene, Cilicia, the Orontes valley, and the Lebanon 
region, of which the Hittites may be taken as the best- 
known example. The people had an alphabet and litera- 
ture of its own, an art of a rude kind, and an architecture 
far from contemptible. The remaining nations — the Hiv- 
ites, Jebusites, Amorites, Perizzites and Girgasites — no 
doubt resembled the Hittites, but were in every way 
inferior and less developed. 

The desert bordering Palestine on the south was peopled 
mainly byAmalekites and Idumaeans. These were, both 
of them, Abrahamic races, descendants of Esau, Isaac's 
eldest son (Gen. xxxvi. 9 — 12). They were thus, not only 
Semites, but Semites of a type allied very closely iudee- 
to the Hebrews. The Amalekites remained alwajs, fu 
the most part, nomads, and became completely assimilated 
in their mode of life to the Arabs of the Peninsula, in 
whom they seem ultimately to have been absorbed. The 
Idum^ans showed at Petra something of the Hebrew 
talent for architecture, and something of the Hebrew 
ability for trade and commerce. Though bitter opponents 
of the Jews during the greater portion of their career, 
they were ultimately acknowledged as " kindred " (Joseph. 
Ant. Jud. xiv. 8. 5 1), and under Antipater and Herod the 
Great became blended with the Jews into one nation. 

Another Abrahamic tribe (Gen. xxv. 2), located towards 
the south, but of wandering habits, was that of the 
Midianites. The Midianites intermiagled with the I»h 
maelites, and probably also to some extent with the 
Canaanites. Their general habits were those of Arabs, 
though in some respects they had adopted Canaanitish 
customs before their first contact with the Israelites, and 
hence their influence upon Israel was evil and tended to 
corruption. We have no record of the Midianite language, 
excepting that which is contained in names. These are 
undoubtedly Semitic, and often common to the Midian- 
ites with the Israelites. 

Eastward were also Abrahamic tribes, or at any rate 
tribes connected with the family of Abraham, the most 
Important of which were the Moabites and Ammonites, 
descendants of Abraham's nephew, Lot (Gen. xix. 37, 38). 
We know little.comparatively speaking.of the Ammonites, 
who have left no records. They worshipped the Supreme 
Being under the name of Moloch or Milcom.the Semitic 
word for " king ; " and their capital city was Rabbath-Am- 
mon, or " Great Amnion," where again we have a Semitic 
prefix. With their kindred, the Moabites, we are better 
acquainted, both from the prophecies of Isaiah (chs. xv. 
and xvi) and Jeremiah (ch. xlviii), and from the important 
recent discovery, the " stone " erected by Mesha. This 
"stone" shows that the Moabite language was, in the 
ninth century B.C., almost identical with the Hebrew, and 
that the modes of expression in the two countries were 
similar. The differences of language are merely dialectal, 
such as anak for anoki, " I," and the like. The numerals 
are the same; the dual termination -aim is of frequent 
occurrence; and a common element in the names of towns 
is Beth.. The Moabites and Ammonites were settled races, 
like the Hebrews ; their cities were many and strong ; 
they cultivated the vine (Is. xvi. 8—10), grew great quanti- 
ties of corn (Jer. xlviii. 32, 33), and were graziers also upon 
a large scale (2 Kings iii.4). The distinction is very marked 



56 



ETHNOLOGY OF THE JEWS AND THEIR NEIGHBOURS. 



between them and the Arabs, on whom they adjoined, who 
dwelt in tents and wandered freely over the desert. 

On the north, after the decay of the Canaanitish races, 
the principal neighbours of the Jews were the Phoenicians 
and the Aramaeans or Syrians. It has been usual with 
ethnologists to identify the Phoenicians with the Canaan- 
ites ; but this involves the belief that the Canaanites were 
Semites, which has been shown to be untenable. The 
Semitic character of the Phoenicians is undisputed. Their 
remains have been completely analysed by the great Se- 
mitic scholars, Gesenius and Deutsch, who have shown 
the Phoenician form of speech to be closely akin to the 
Hebrew. The Phoenician ethnic character presents also 
certain analogies to the Jewish, combining, as it does, 
warlike energy and great tenacity of purpose, with a re- 
markable aptitude for trade and commerce. The Syrians, 
or Aramaeans, are another well-known Semitic race, whose 
language (Svriae) has undergone complete analysis. Placed 
in Genesis among the descendants of Shem (Gen. x. 22), 
bearing a name which is significant in Semitic and in no 
other form of speech, and speaking a tongue which, though 
considerably varying from the Hebrew, is unmistakeably 
Semite in character, their position in the Semitic group of 
nations is quite unassailable. 

If, from these immediate neighbours of the Jews, we 
pass to those more distant ones with whom the circum- 
stance of war, invasion, and conquest from time to time 
brought them into contact, we find that, on the south, 
they were liable to attack from two great nations, the 
Egyptians and the Ethiopians ; on the east they had deal- 
ings, military and other, with three— the Assyrians, the 
Babylonians, and the Persians; while, on the north, they 
came into collision, in their later history, with four races— 
the Scythians, the Greeks, the Romans, and the Parthians. 
A few words must therefore be said, in order to complete 
this sketch, concerning the ethnic character and affinities 
of these nine remoter nations. 

The Egyptians are the best known of the Hamitic races. 
Mizralm is " the son of Ham " In Genesis (x. 6). Egypt is 
called repeatedly in Scripture ko.t' efoxi)", "the land of 
Ham" (Ps. cv. 23, 27 ; cvi. 22). Its own native name was 
Chemi, which has been explained as "the Black Land," 
but may likewise y e interpreted " the land of the Ham- 
ites." The physique of the Egyptians was very marked 
and striking: they were tall and thin, with large hands, 
large and flat feet, good foreheads and eyes, depressed 
noses, and thick lips. They offered a marked contrast to 
their Semitic neighbours upon the east, while they resem- 
bled in many respects their Cushite neighbours upon the 
south. Their language had certain Semitic analogies, and 
received through contact and immigration a not incon- 
siderable Semitic infusion into it; but fundamentally it 
was non-Semitic, and may well be taken as a type of the 
Hamitic tongues. The form of the civilisation was Hami- 
tic, somewhat elevated above the ordinary level by Semite 
influence. 

The Ethiopians were a coarser kind of Egyptians, with 
darker complexions, thicker lips, and profiles more prog- 
nathous. Their descent from Ham is distinctly asserted 
in Genesis (x. 6). Egyptian civilisation was readily re- 
ceived among thein, but suffered deterioration in the pro- 
cess, and failed to .-aise the race very much above the 
savage condition. There were times when Ethiopia threat- 
ened to become one of the " Great Powers " of the Eastern 
world ; but the inherent weakness of savagery caused it 
to relapse after each success into a comparatively unim- 
portant position. 

The Assyrians, who came into contact with the Israel- 
ites before the Babylonians, were pure Semites, as appears 
both from the Book of Genesis (x. 22) and from the native 
inscriptions. The Semitic character of their language is 
unmistakeable, and is allowed on all hands. Their phy- 
siognomy, physical type, and manners are also clearly 
Semitic, and render any doubt upon the subject impossible. 
In features, as represented in the sculptures, they closely 
resemble the Jews ; in general ethnic character they are 
not dissimilar. Their descendants, the" Chaldaeans" of the 
mountains near Mosul, still speak a Semitic dialect, and 
have features closely resembling those of the Hebrews. 

The Babylonians were a mixed race. Originally Ham- 
ites (Gen. x. 8), in the course of time they became Semi- 
tised ; and, when first brought into contact with the JewB, 
were scarcely distinguishable from the Assyrians. The 
languages spoken by Sennacherib and Nebuchadnezzar 
differed less than Spanish and Portuguese ; the two nations 
had an almost identical religion ; and their physical type 
was not very different. The Babylonians were somewhat 
shorter and clumsier in figure, their noses more depressed, 



their foreheads lower, and their expression altogether more 
commonplace. 

With the Persians we come upon an entirely new and 
distinct nationality. The Persians belonged to the Aryan 
(or Indo-European) family, as Darius Hystaspis emphati- 
cally asserts in the inscription upon his tomb. Indeed the 
word " Iran," which is the native name for the country 
ruled by the Shah, is the actual word " Aryan " in another 
form, corresponding to the Ariane of the Greeks. The 
language of the Persians exists in five stages, and can be 
traced from about B.C. 1200 to the present day. It appears 
as Zend in the Zendavesta; as Achaemenian Persian in 
the inscriptions of Cyrus, Darius, Xerxes, and Artaxerxes ; 
as Pehlevi in the inscriptions of the Sassanians and the 
Pehlevi version of the Zendavesta; as Pazend in the 
poems of Firdausi ; and as modern Persian in the mouths 
of the existing people. In its most ancient form Persian is 
closely akin to Sanskrit, in its most modern to Hindu- 
stani ; in all its forms it has close analogy with the 
tongues of the West. And the ethnic character of the 
people was in many respects Western. They were lively, 
enterprising, spirited, worshippers of a single God, Or- 
mazd, tasteful in their architecture, possessed of a con- 
siderable power of organisation. Thev have been called 
" the Frenchmen of the East;" and certainly their cha- 
racter has many resemblances to that of "la grande 
nation." Their physique was decidedly what has been 
called " Caucasian "—a high forehead, a well-formed nose, 
large eyes, a short upper lip, a well-rounded chin. Their 
limbs were slighter than those of their Semitic neigh- 
bours, the Assyrians and Babylonians, but were well knit 
and muscular. 

The Scythians, whose Invasion of Palestine Is propheti 
cally described by Ezekiel (chs. xxxviii and xxxix) and 
historically related by Herodotus (i. 105), appear by the 
descriptions which Herodotus (Book iv) and Hippocrates 
(De Aere, Aqua, et Locis, ch. vi) give of them, to have 
been predominantly a Turanian race, a people *' coarse and 
gross in their habits, with large fleshy bod ies, loose joints, 
soft swollen bullies, and scanty h&ir "(Aticient Monarchies, 
vol. ii. p. 223). They were probably the rudest of all the 
races with which the " chosen people " came into contact ; 
and it was fortunate for that people that the contact was 
once only in their history, and for a short time. Turanian 
invasions are among the most terrible misfortunes that 
can befall a people ; and the Scythians were Turanians of 
the lowest type. Their customs were barbarous in the 
extreme. They lived in wagons or tents of the simplest 
kind, subsisted on mares' milk and cheese ; scalped their 
enemies and drank their blood : and used human skin as 
leather. Their principal worship was that of the naked 
sword (Herod, iv. 62), and among their most cherished 
rites was human sacrifice. Their proper habitat was the 
tract north of the Caucasus, though it would seem that 
races akin to them were to be found in Asia Minor and in 
the mountain region between the Halys and the Caspian 

The ethnic character of the Greeks and Romans is too 
well known to need many words in this place. The Hel- 
lenic and Italic races are universally recognised as two 
main branches of the great Aryan stock, and the two 
which in the ancient world carried Aryan civilisation to 
the highest point. Possessing languages nearly akin to 
each other, and not remotely allied to Sanskrit and Zend, 
possessing moreover vast energy and high intellectual 
power, they became respectively the masters of the West 
and East. The Jewish nationality narrowly escaped ab- 
sorption into the Greek at the time of Antiochus Eplpha- 
nes, and both in Egypt and in Palestine received per- 
manent Hellenic impressions. Before Rome it refused to 
bend, and the refusal led to its destruction. 

As with the Scythians, so with the Parthians, there 
was one occasion only when the " chosen people " came 
into contact with them. In b.c.40, not long after the defeat 
of Crassus, a Parthian army crossed the Euphrates, and 
defeating the Romans under Decidius Saxa, occupied and 
ravaged the whole of Syria and Palestine. Jerusalem itself 
was plundered by them, and Antigonus placed upon the 
throne as Parthian viceroy, a position which he occupied 
for three years. The tchnic character of the Parthians is 
somewhat difficult to determine. Upon the whole, it seems 
most probable that originally they were of the Turanian 
race, but became Aryanised to a considerable extent by 
intermixture with and imitation of the Persians. They 
were thus, at the time of their invasion of Palestine, a 
people very different from the Scythians of Ezekiel 's time, 
less coarse in every way, and comparatively' speaking 
civilised. They are perhaps bestcompared with the modern 
Turks— Turanians also by origin, but greatly changed from 
their old barbarity by contact with Aryan races. 



XXXI. JEWISH SECTS, PARTIES, &e. 



The Essenes (the derivation and meaning of th" name 
are very doubtful). This sect numbered in the time of 
Josephus (Antiq. xviii. 1. 5) about 4, nun devotees, who 
renounced all the pleasures of life; abstained from mar- 
riage, the use of meat, wine, and oil ; had a community of 
goods; gave themselves wholly to the reading of Scrip 
ture, to united prayer and praise, to works of benevo 
lcnce and mercy. They all wore white priestly dresses, 
lived in communities, shared the same toil ; had no sacri- 
fices, but daily lustrations ; and strictly observed the Law 
of Moses, whom they almost deified. 

The Galil/EAN3 were a turbulent and seditious sect, to 
wjiom Josephus attributes a great part of the calami 
ties of his country (cp. Luke xiii. 1). Their leader was 
Judas of Galilee (Acts v. 37), who attracted to him a few 
Pharisees; but eventually they swallowed up almost all 
the other sects, and were probably the " Zealots " so con- 
spicuous at the siege of Jerusalem (Joseph. B. J. iv. 3. 9, 
13, 14). They taught that all foreign domination was uu- 
scriptural ; they refused to pray for foreign princes, and 
performed their sacrifices apart. 

The Herodians were a political party, rather than a 
religious sect. They were the partisans of the Iduuuvan 
dynasty, which, springing from heathenism, remained in 
taste, inclination, barbarity, and licentiousness, heathen 
still, though from state policy they outwardly conformed 
to the Jewish ritual observances. Supported in authority 
and position solely by Roman might, they endeavoured to 
repay their benefactors by performing their part of the 
jompact in leavening the Jewish nation with laxity of moral 
ten; religious indiffcrentism, and th: pcliay :1 u mparising 
under Roman ascendancy. Hence they vied witli the Sad- 
ducees in scepticism and the Greeks in licentiousness, 
pandered to the Herods' vice and cruelty, and truckled 
to the Romans. Against this demoralising leaven our 
Lord warned His apostles (Mark viii. 15). 

The Nazarites (Heb. "Kazir," separated) were of two 
sorts, viz. these devoted in infancy by their parents to 
God, and those who so devoted themselves, either for life 
or for a limned time. Of the former were Samson, Sa- 
muel, John the Baptist. The order was instituted by God 
Himself, and the laws respecting it are prescribed in 
Num. vi, consisting mainly of abstinence from intoxicat- 
ing liquors and from pollutions, and of the adoption of an 
ascetic mien and dress. 

The Pharisees, a religious party whose name was de- 
rived from the Hebrew " Parush," separated, because they 
affected very great sanctity (John vii. 49; Acts xxvi. 5). 
They were strict observers of external rites and ceremo- 
nies beyond the requirements of the Law, placing the tra- 
ditions of the elders on an equal footing with the written 
oracles. They were exclusive.formal.self-righteous ; proud 
of their unblemished descent from Abraham ; abjuring 
Greek culture, literature, and commerce ; adhering to the 
land, language, and proud self-satisfaction of the ancient 
Hebrew race. Jerusalem was their capital ; their language 
was Aramaic ; the Hebrew Scriptures were their literature ; 
the Temple their one centre of devotion. They held to the 
literal interpretation of the Law and the prophets; be- 
lieved in spiritual manifestations, in the pre-existence and 
Immortality of the soul, and in the resurrection of the 
dead. They were already an influential body in the time of 
John Hyrcanus the Maccabee (B.C. 108). 

The Proselytes were Gentiles converted, to Judaism. 
They were of two kinds, viz. "Proselytes of the Temple," 
and " Proselytes of the Gate." The former were circum- 
cised, admitted to the full religions privileges, and charged 
with the entire obligations of the Mosaic covenant, but 
were not esteemed to be heirs of the promises made to 
Abraham and his seed. The latter were allowed to join 
in the worship of God, standing in the outer " court of the 
Gentiles;" they were not bound by the ceremonial laws 
of Moses, but only the moral ones, or, as they were called, 
the Seven Precepts of Noah. They were uncircumcised, 
and were admitted into the Jewish Church by baptism. 
Th;y are usually called "devout men " in the Acts of the 
Apostles. A difference was made between various nations, 
no heathens being admitted direct into the condition of 
Proselytes of the Temple. Edomites and Egyptians had 
this privilege in the third generation, while Ammonites 
and Moabites were excluded till the tenth, before which 



they had none of the civil rights and advantages peculiar 
to the Jew by descent. This strictness oaused the con- 
troversy in the Christian Church as to the admission of 
Gentile converts without circumcision (Acts xv). 

The Publicans were neither a sect nor a party, but a 
social class. They were the tax-collectors of the civil power. 
The taxes were farmed by rich Roman citizens of the 
Equestrian Order, or sometimes by a joint-stock company 
at Rome, who had agents in the provinces to arrange the 
actual collection from the people. These agents divided 
the country into districts, and offered each district to 
public competition, to be farmed by the highest bidder. 
The purchaser was usually required to pay the purchase- 
money, either wholly or by instalments, in advance, and 
he was at liberty to recoup himself. He was always a 
native of the country, well versed in its resources and the 
temper of its people; using his knowledge and power to 
extort as much as possible for his own profit. In this he 
was backed by the Equestrian Order at Rome, who carried 
most oppressive decrees in the Senate against defaulters. 
Such were the "Publicans;" universallvdespised ; branded 
as "plunderers;" classed as beasts of prey, with "bears 
and lions," among the "most ferocious of wild beasts;" 
and coupled with the vilest and most contemptible cha- 
racters. As much of the tax was an ail valorem duty on pro- 
perty and produce, which the publican gauged, there was 
ample opportunity for unjust exaction. To this general 
odium must be added the peculiar sting to "Abraham's 
seed, in bondage to no man," that they were no longer 
free; and the question was ever rife, whether it were 
" lawful to pay tribute to Caesar." Even our Lord classes 
them with "heathen men" (Matt, xviii. 17); and the Jews 
forbade marriage with a family in which there was one 
publican, which thereby became polluted. 

The Sadducees, a party supposed to be named either 
from " Tsedek," righteousness, or from Zadok, disciple of 
Antigonus Socha'us, a president of the Sanhedrin (B.C. 2C0 
—170). They were the very opposite of the Pharisees, de- 
nying the authority of ail revelation and tradition subse- 
quent to Moses: sceptical with regard to the miraculous 
and supernatural, they denied the existence of spiritual 
beings, the immortality of the soul, and the resurrection 
of the body. Hence t*ey were Deists, and viewed the Su- 
preme Being as a quiescent Providence, calmly surveying 
from above the regular working of natural laws, and the 
creatures which spontaneously reproduced themselves 
from the original germs. They gave themselves up to 
ease, luxury, and self-indulgence; accepted Greek culture 
and intercourse; mingled with foreigners, and were not 
indisposed to view with indifferent liberality the laxity of 
heathen morals and the profanity of Idle worship. They 
divided the hierarchy with the Pharisees, and the Chief 
Council seems to have been equally balanced between the 
two (Acts xxiii.6); the family of Annas belonging to the 
Sadducean faction in our Lord's time (Acts v. 17), 

The Samaritans were a mixed people, derived from 
the colonists whom the king of Assyria sent to inhabit 
the land of Samaria after he had carried the Israelites 
captive (2 Kings xvii). These colonists had been drawn 
from various eastern nations ; and they brought with 
them their various forms of national idolatry, until the 
plagues sent among them by God led them to petition 
for a priest of the God of the country to teach them the 
old form of worship. He was stationed at Beth-el, and 
they endeavoured to combine a formal reverence of God 
with the practice of their own heathen rites; but after 
the captivity of Judah they sought an alliance with the 
returned Jews, with whom they intermarried. When the 
Mosaic law as to mixed marriages was enforced, Manas- 
ses, a Jewish priest, who had married the daughter of 
Sanballat, chief of the Samaritans, headed a secession to 
Shecbein, taught the people the Mosaic ritual, and erect- 
ed a rival temple on Mount Gerizim : and this mixed com- 
munity began to claim descent from the patriarchs, and 
a share iu the promises, adopting the Pentateuch and 
Books of Joshua and Judges as their sacred books. Hav- 
ing the advantage of occupying a place of peculiar sanc- 
tity (Shechem), surrounded by the tombs and memorials 
of the patriarchs, and dividing the two portions of the 
Israelite people (Galilajans and Jews), they held a very 
strong vantage-ground, which they used to annoy theiri 
neighbours. They erected false beacons to render nuga- 
tory the announcements of the great festivals; refused a 



JEWISH SECTS, PARTIES, &c. 



passage through their territory to pilgrims going up to 
the feasts; defiled the temple by scattering dead men's 
bones upon its altar ; and finally welcomed the invasion 
of Alexander the Great, and offered him their temple for 
a heathen fane,— a proceeding which resulted in its final 
destruction by the Jews under John Hyrcanus (B.C. 130). 

The old feud between the ten tribes and the house of 
David was renewed with double hostility by the Samari- 
tans, Shechem and Jerusalem being the centres of ani- 
mosity, each possessing rival claims to sanctity. Hence 
the point of the Samaritan woman's questions to our Lord 
(John iv), and the readiness with which her fellow- 
citizens accepted the overture of one " being a Jew " to 
receive them into full religious communion. The Sa- 
maritans now number scarcely 100 persons, living at Na- 
blous (Shechem), preserving an ancient copy of the Penta- 
teuch, keeping up an annual sacrifice of the Passover on 
Mount Gerizim, living peaceful and moral lives, and ob- 
serving, with some peculiar variations, the Mosaic Law. 

The Sanhedrin, "The Council " of the Jewish Church 
and people, was a theocratic oligarchy, which, after Alex- 
ander's conquest, if not before, held chief authority " in 
all causes and over all persons, ecclesiastical and civil." 
It was suggested by the old institution of seventy-two 
elders (six from each tribe), appointed by Moses, at 
Jethro's suggestion, to relieve him in the administration 
of .justice (Ex. xviii. 14; Num. xi. 16). There is no trace 
of such a tribunal in the Book of Joshua, or in the time 
of the Judges or of the Kings. It consisted of an equal 
number (twenty-four) of priests, scribes, and elders, all of 
whom were required to be married, above thirty years of 
age, well-instructed in the law, and of g^od report among 
the people. This constituted the Supreme Court of Judica- 
ture, and Administrative Council, taking cognisance of 
false doctrine and teaching, as well as of breaches of the 
Mosaic Law, and regulating both civil and ecclesiastical 
observances peculiar to the Jewish nation. The power of 
life and death was taken from it by the Roman govern- 
ment (John xviii. 31 ; xix. 7), which otherwise covenanted 
to respect its decrees ; though during the interval be- 
tween the death of Tiberius and the accession of Cali- 
_ula, and in the absence of Pilate at Rome, the oppor- 
tunity was seized to stone Stephen in contra vention of this 
compact. 

The Sanhedrin usually met in the hall Gazith, within 
the Temple precincts, though special meetings were some- 
times held in the house of the high priest (Matt. xxvi. 3), 
who was generally (but not necessarily) the president. 
There were also two vice-presidents ; two scribes, or 
" heralds," one registering the votes of acquittal (or noes), 
and the other those of conviction (or ayes) ; and a body of 
lictors, or attendants (Matt. xxvi. 58). The assembly sat 
in the form of a semicircle, the president occupying the 
centre of the arc, the prisoner that of the centre of the 
chord, while the two heralds sat a little in advance of 
the president, on his right hand and his left. The name 
3anhedrin is not Hebrew but Greek (avvetpiov) . 

The Sophekim, " Scribes" (writers), were a learned pro- 
fession, neither a party nor a sect. They devoted them- 
selves to the study of the Law, of which they were the 
expositors and transcribers. They were the lawyers and 
public notaries of the community (Matt. xxii. 35; Mark 
vii. 2; Lukev. 17,21). Such were Gamaliel and Saul. In 
doctrine and practice they favoured the Pharisees, with 
whom they are often classed (Matt, xxiii. 2). From being 
transcribers and expounders of the Law, thev supplied, 
after the Captivity, the place of the prophets and inspired 
oracles, which had ceased ; and from them arose those 
glosses and interpretations which our Lord rebukes un- 
ier the term "traditions." These became so numerous, 
that they were collected by the Rabbi Judah (a.d. 200) 
into six books, called the Mishna (Repetition of the oral 
law), to which was subsequently added a book of com- 
ments ( Gemara), which completed the whole traditionary 
iloctrine of the Jewish Church. The Mishna and the Ge- 
mara together constitute the Talmud, of which there are 



two, one by the Jews in Judaea (called the Jerusalem 
Talmud), the other by those in Babylon (called the 
Babylonian). 

Keneseth, "Synagogue," was a term applied both to the 
congregation in a provincial town, and to the room in which 
it met during the week for mutual instruction, disputa- 
tion, and administration of justice, and on the sabbath 
for prayer and praise (not sacrifice). These buildings were 
the schools of the children, the debating cl ubs and libraries 
of the youths ; there were 480 of them in Jerusalem. 

Each Jewish community had its officers, viz.:— 

1. Ten Batlanim (men of leisure), who devoted them 
selves to the interests of the community (see Jer. ill. 
15). They were the provincial council, administering 
botli ecclesiastical and civil affairs. These were the 
"rulers of the synagogue," and had special seats of honour 
assigned them during Divine worship (Matt, xxiii. 6 ; Acts 
xiii. 15). 

2. The ShelTach (Delegate). He was a layman, de- 
legated by the chief shepherd (Parnas) to recite the most 
sacred portions of the liturgy. The office was not per- 
manently vested in one person, but one so delegated was 
the mouthpiece, for the time being, of the congregation. 
In large towns the qualifications required were consider- 
able and were strictly exacted, and became the groundwork 
of those required for Christian bishops (1 Tim. iii. 1—7). 
Our Lord seems to have held this office at Nazareth 
(Luke iv. 16). Prom hence arose Christian "prophets 
or " presbyters." 

3. The Chazzan (literally Inspector), a minister or 
attendant, whose duties were partly ecclesiastical, partly 
civil:— 

(a) To unrobe the priests of their sacerdotal vestments. 

(b) To blow the trumpet for public announcements. 

(c) To hand the roll of the Law to the Reader. 

id) To act as messenger to " the rulers," when dis 

pensing justice. 
(e) To inflict scourging (forty stripes save one). 
(/) To take charge of the furniture, light the sabbath 

lamp, clean the synagogue. 

These Chazzanim are mentioned fifteen times in the New 
Testament, but different words are used in the A.V.: 
viz Officer in eleven passages (Matt. v. 25 ; John vii. 32, 
45, 46; xviii. 3, 12, 18, 22; xix. 6; Acts v. 22, 26); Servant 
in three passages ( Matt. xxvi. 58 ; Mark xiv. 54, 65) ; Minister 
in one passage (Luke iv. 20). It was with them that Peter 
sat and warmed himself ; and it was they who smote Jesus 
with the palms of their hands. The Greek word is always 
u7rr)peTat. 

4. The Meturgeman (Interpreter). As the synagogue 
came mainly into use after the Captivity, when Hebrew 
was not well known and Greek was more generally used 
in common life, the Law was interpreted to the congre- 
gation by an interpreter, selected for his learning and 
knowledge of languages. To guard against false interpre- 
tation, the learned formed a guild of " interpreters," who 
drew up a Book of Paraphrases on the hebdomadal 
lessons, which from them was called the " Targum." This 
word Meturgeman, or Turgeman, has been corrupted Into 
the modern Dragoman. 

Keneseth haggedolah, " Great Synagogue," has been 
already mentioned (pp.82sq.). It is remarkable that there 
is no allusion to this body in Holy Scripture, in the Apo- 
crypha, in Philo, or in Josephus. The earliest notice of 
it is found in the Pirke Aboth, a Hebrew book attributed 
to the second century after Christ. According to this book 
it ceased to exist before the historical origin of the 
Sanhedrin. Some critics have regarded these two bodies 
as identical. At all events they seem never to have 
existed side by side. It is not Improbable that the 
Sanhedrin was a revival of the Great Synagogue, under 
another name, with diminished numbers and limited 
functions. 



59 



XXXII. THE JEWISH YEAR. 



Month of 



Sacred 
Tear. 



II. 
III. 
IV. 
V. 

VI. 



VII. 

VIII. 

IX. 

X. 

XL 
XII. 
XIII. 



Civil 
Tear. 



VII. 



VIII. 

IX. 

X. 

XI. 

XII. 



I. 

II. 
III. 

IV. 
V. 
VI. 



Name. 



( Abib, or Nisan ; 
< (Exod. xii.2 ;> 
( xiii. 4). ) 

Iyar, or ZIf. 

Sivan. 

Thammuz. 

Ab (Ezra vii. 9). 

Elul (Neh. vi. 15). 



Tisri (1 Kings viii. 2). 

Bui (1 Kings vi. 38). 
Chisleu (Zech vii. 1). 
Teheth (Estli. ii. 16). 
Shebat (Zech. i. 7). 
Adir (Ezra vi. 15). 
Ve-Adar, Intercalary. 



Number 
of Days. 



English 
Months. 



March, April. 



April, May. 

May, June. 

June, July. 
July, August. 
August, Sept. 



Sept., Oct. 

Oct., Nov. 
Nov., Dec. 
Dec, Jan. 
Jan., Feb. 
Feb., March. 



( Barley ripe. ) 
•! Fig in bios- > 
( som. ) 

Barley harvest. 
Wheat harvest. 
Early vintage. 

Ripe figs. 
General vintage. 

(Ploughing) 
< and Sow-> 
f ing. ) 

Latter grapes. 

Snow. 
Grass after rain. 

Winter fig. 
Almond blossom 



Jewish 
Festivals. 



i Passover. 

I Unleavened Bread. 



j Feast of Trumpets. 
Atonement, 
f Feast of Tabernacles. 

Dedication. 
Purim. 



N.B.— The Sacked Teak was reckoned from the moon after the vernal equinox. 
The Civil Tear began in September (the less productive period of the year). 
The prophets speak of the sacrtd year ; those engaged in secular pursuits, of thecivil year, 
into 12 lunar months, with a thirteenth, or intercalary month, every third year. 



The year was divided 



60 



XXXIII. GEOGRAPHY AND TOPOGRAPHY OF 
THE HOLY LAND. 



The country to the east of the Levant, measured from 
N. to S., beginning above Antioch and ending in the plain 
below Beer-sheba, is 360 miles in length, 60 in breadth at 
the narrowest, 100 at the widest part. It is as mountainous 
as Switzerland, though the mountains do not attain a great 
elevation. The northern portion (nearly two-thirds of the 
whole) is known as "Syria," the southern as "Pales- 
tine." 

PHYSICAL FORMATION. 

Syria. A branch of Mount Taurus running southward 
soon divides into two main forks, the one (Libanus) fol- 
lowing the coast line, the other (Anti- Libanus) turning 
inlaud, and then sweeping westward, till it joins the other 
in the rockv heights that form the northern wall of the 
Plain of Esdraelon. The latter is broader, but less 
elevated than the former, and more barren, but it throws 
out one lofty offshoot in the jagged needle-points of 
Hermon (10,000 feet), from which there is spread out a 
fan-like range tending eastward, which sweeps along the 
plain past Damascus to Palmyra. A little S. of Hermon the 
mountains of Gilead commence, and extend inanirregular 
chain southward, till they join those of Moab and Edom, 
which skirt the eastern shore of the Dead Sea. Libanus 
runs from N. to S. along the western coast, broken only 
in three places ; (1) by the great valley of the Orontes 
(where Antioch stands), (2) by the narrow plain of Issus 
(near Iskanderun), and (3) by the wide break called the 
"Entrance of Hamath" (Numb, xxxlv); until, having 
reached its highest point (10,000 feet) near " The Cedars," 
it turns abruptly westward, and projects a precipitous 
promontory into the sea between Tyre and Achzib 
(Josh. xix. 29), creating a natural barrier between Syria 
and Palestine. Between the mouths of the Orontes valley 
and the Entrance of Hainath, a wide plain stretches along 
the sea-coast, on which stood Laodicea (Latakea); and, 
below it, the mountain range throws off frequent lateral 
roots E. and W., sometimes jutting into the sea, forming 
alternate bays and promontories, on the latter of which 
are successively situated, Tripoli, Beyrout, Sidon, and 
Tyre. Between the two branches, Libanus and Anti- 
Libanus, lies the plain of Ccele-Syria (70 by 7 miles), 
drained by the river Leontes, which for four-fifths of 
its course flows towards the S. W., but then turning W. 
through a very narrow gorge, empties itself into the 
Mediterranean about two miles from Tyre. 

Palestine begins at Achzib. It is bounded on the W. 
by the Mediterranean, and on the E. by the Jordan. Its 
total length is about 140 miles, and its average breadth 70. 

The whole country between these boundaries is an irre- 
gular mass of mountain range,rising in a central core, which 
extends from the gorge of the Leontes, with hut one 
break, till it terminates almost precipitously at Beer-sheba. 
That one break is the Plain of Esdraelon, which cuts 
both the range and the country in half, running irregu- 
gularly across from the Mediterranean (at Kaifa) to the 
.Jordan, near Beth-shan. This plain is bounded on the 
N. by the rocky heights of Nazareth, terminating in the 
Mount of Precipitation and Mount Tabor; on the E. bv 
Little Hermon, or "therillof Moreh" (an isolated offshoot 
of Auti-Libamis) ; and on the S. and W. by the range of 
Carmel. which, coming up from the sea, sweeps round 
S.E. by Jenin (En-gannim), till it recoils with a north- 
ward termination (Mount Gilboa), which almost divides 
the plain in half. It then throws off a number of isolated 
knolls and undulating downs about Dothan and the " Hill 
of Samaria," and connects itself with the main Samaritan 
range (Ebal and Gerizim). Continuing its southerly 
course, it joins the "hill country of Judeea," gradually 
increasing in elevation until it reaches its culminating 
point in the plateau of Mamre (above Hebron) , about 3,600 
feet above the sea. 

One spur of this range, tending eastward, terminates in 
an abrupt cliff, surrounded on three sides by a deep and 
narrow gorge (Hinnom and Kedron, which meet at the 
foot), forming a natural moat. On this spur stands Jeru- 
salem, the ancient impregnable fortress of Jebus. That 
city, together with Mount Olivet (the opposite crown of 
tne Kedron gorge), Bethlehem (on one peak of the main 
range), and the "House of Abraham," at Mamre, are the 
highest points in Palestine. 

This mountain range is cleft lengthwise (fromN. to S.) by 
a singular phenomenon, viz. a great and deep valley, which 
begins at Antioch and extends to the Gulf of Akaba. At 
first it follows the course of the Orontes, then that of the 
Leontes, forming the " Valley of Lebanon," for an extent 
of 70mi)es. It thenfalls rapidly to the upper fountains of the 
Jordan, joins the plains of Huleh, and forms the Jordan 



valley to the Dead Sea, whence it continues to the Gulf of 

Akaba. The valley of Lebanon at its northern extremity 
is 2,300 feet above the sea-level ; at Huleh it is level with 
the Mediterranean; while the surface of the Sea of Tiberias 
is 082 feet, and that of the Dead Sea 1,202 feet below it. From 
thence the valley gradually rises, until it reaches the sea 
level at Ezion-geber. This valley is 300 miles long, 140 of 
which are below the level of the sea, forming a deep and 
wide trench in the mountain chain, so that, to one stand- 
ing in Palestine, the eastern bank of the Jordan seems to 
be flanked by a continuous range of mountains, which is 
really only the edge of the cl«ft, the elevated plateau 
continuing eastward in a gentle decline, till it sinks into 
the " Syrian Desert." 

Summary. 

Mountains. The two great ranges are : Eastern— Anti- 
Libanus, Bashan, Gilead, Moab, and Edom Western— 
Libanus, Carmel, Samaritan and Judajan Hills. 

Plains. Maritime.— Sharon, on the western coast 
between Joppa and Hor, which extends somewhat inland ; 
Philistia, a narrower strip, running southward from 
Joppa to the "Desert of Shur," known as the "Land of 
the Philistines," who gave to the country its name 
"Palestine." 

Central. — Esdraelon, the battle-field of Palestine, is an 
irregular triangle, one side (12 miles) formed by the Gali- 
laean hills, another (18 miles) running from the E. to the 
Samaritan range, a third (15 miles) from Jenin to the moun- 
tains of Nazareth. But it consists of three parts: (1) N. 
terminating in a narrow pass into the plain of Accho W.| 
and running on past Tabor eastward to the hills of Galilee. 
This is the Plain of Megiddo. where Barak defeated Sisera, 
and Pharaoh Necho slew Josiah. It is bounded on the S. by 
the terminations of Little Hermon and Gilboa, between 
which runs (2) the Plain of Jezreel, descending past the 
well of Harod (where Gideon's 300 men lapped with their 
tongues, Judg. vii),by Beth-shan (where the bodies of Saul 
and Jonathan were exposed), to the banks of the Jordan 
and (3) the Plain of Jenin (En-gannim, "the garden-house,' 
2 Kin. ix. 27, towards which Ahaziah fled from Jehu) 
extending southward from Gilboa to the Samaritan range 
The most important historically is (2), in which the 
Philistines from Hermon triumphed over Saul encamped 
on Gilboa. At the foot of the former hill were Shunem, 
Nain, and En-dor; on the latter (Gilboa) stood Jezreel, 
and at its foot lay Nahoth's vineyard. Here were fought 
most of the battles between Israel and the Syrians 
(2 Kings). 

Eastern.— Aram^a (the. " Highland " lying to the N.E. 
of Palestine), a vast plateau, extending from the mountains 
of Gilead and Bashan to the Euphrates eastward, from the 
Lebanons to the Arabian Desert southward. This tract 
must be divided into three parts: (1) Aram-Naharaim 
(Highland between the two Hirers), or Padan-Aram, lying 
between the Tigris and Euphrates, better known by its 
Greek name, Mesopotamia; (2) Aram-Damesk (High- 
land of Damascus), 2 Sam. viii. 6 (3) "Wilderness" of 
Aram (2 Chron. viii. 4), still called the Hauran. It should 
be noted, that where "Syria" or "Syrian language" oc- 
curs in the Authorised Version, the original has " Arain " 
and "Aramaic" respectively. 

Plateaux. Bashan, Gilead, Hauran. 

Valleys. The great central depression intersecting the 
country from N. to S„ beginning with that of Orontes (in 
the N.), followed by that of Lebanon or Ccele-Syria, Huleh, 
Jordan, Siddim, and Akaba. 

Eivers. Orontes, flowing N. from Mount Libanus 
through Antioch to the Mediterranean, 149 miles; 
Leontes, rising near Baalbek, flows S. down the valley of 
Lebanon to the Mediterranean, 55 miles; Barada (Abann) 
rises in Anti-Libanus, flows in many channels to Da- 
mascus (23 miles), and is absorbed in irrigating the plain. 
Arnon was the boundary between Moab and the Amorites, 
and became the southern frontier of the Israelites east of 
Jordan. It enters the Dead Sea through a narrow chasm 
in the rock. Jabbok ri9es in the eastern plateau, winds 
westward down a narrow gorge, and falls into the Jor- 
dan, halfway between the Sea of Galilee and the Dead Sea. 
Except during the winter rains, it is almost dry. It was 
the boundary between the territories of Sihon and Og 
(Josh, xii) ; and also the northern frontier of Ammon, 
and the scene of Jacob's wrestling with the angel (Gen. 
xxxii. 22—24). Kishon drains the Plain of Esdraelon, and 
falls into the Bav of Kaifa. Jordan (^descending) rises 
at the foot of Hermon, and passing through the waters 
of Merom and Sea of Tiberias, falls into the Dead Sea, 



GEOGRAPHY AND TOPOGRAPHY OF THE HOLT LAND. 



from which there is no outlet. The direct distance be- 
tween its source and mouth is 92 miles; from the Sea of 
Tiberias to the Dead Sea 60; but its course between the 
two is 200, with a fall of 610 feet iu 60 miles. Kedron is 
now a dry bed, running from Jerusalem to the Dead Sea. 

Lakes. Merom (Buleh), six miles long by four broad; 
Tiberias, fifteen by eight miles; Dead Sea (or Lake 
AsiJhallites), forty-six by ten miles. 

CHIEF TOWNS OF STRIA. 

Antioch, the capital of the Seleucidse, is situated 16 
miles from the sea (41 from the mouth of the tortuous 
Orontes) ; its seaport was Seleucta. It was the third 
city in the Roman Empire; became the first centre of 
Christian Missions under Paul and Barnabas (Acts xiii. 
1, 2, &e.) ; and after the destruction of Jerusalem was the 
head of the Eastern Church, its Patriarchate extending to 
Babylon, and including the whole of Syria and Palestine. 

Damascus is the most ancient existing city. Founded 
by Uz, son of Aram, son of Shem, it has existed as a city 
without intermission for about -1.000 years, and is still 
prosperous, with a population of 150,000. It owes its 
continued prosperity to its unique position, at the foot 
of the barren mountains that form the eastern termi- 
nation of Anti-Libanus, and at the edge of the wide 
sandy desert that stretches for eight days' journey to 
the Euphrates. It is a paradise in a wilderness, the 
" garden of the Lord " in the middle of wide-spread de- 
solation. Its luxuriance is due to the river Abana (and 
its tributary the Pharpar), which bursts out from the 
mountains, forces a passage through the limestone rock 
distributes its waters over the alluvial deposit brought 
down by its boisterous torrent, and is entirely absorbed in 
a plain bnlv 30 miles in diameter. It was probably visited 
by Abraham in his journey to Canaan (Gen. xv. 2), whence 
he obtained his steward; and to it he pursued the four kings 
who sacked Sodom. It was subjugated by David (2 Sam. 
viii. 6), after which, under the dynasty of the Hadads, 
its policy was to encourge internecine war between the 
rival kingdoms of Israel and Judah. siding sometimes 
with one, sometimes with the other, and it was alternately 
conquered and victorious, until the Assyrians triumphed 
over it and Israel (2 Kings xvi. 9) ; but it is called by Isaiah 
' the head of Svria " (Is. vii. 8). For a time it became in- 
ferior to Antioch; after the battle of Issus it passed into the 
hands of the Romans ; in Paul's time it was held by Aretas 
the Arabian (2 Cor. xi. 32) ; it grew in magnificence, and 
when captured by Mohammedan Arabs (a.d. 634) was " one 
of the first cities of the East." 

Tyke (Tsur— the Bock) probably gave its name to Syria. 
Its marvellous wealth and commerce are described by 
Ezeklel (xxvii), and its destruction by Nebuchadnezzar 
foretold (Ezek.xxvi.7),which happened after thirteen years' 
siege. It was rebuilt on an island rock, but again stormed 
by Alexander. The Israelites were unable to take it 
(Judg. i. 31). David and Solomon made peace with Hiram 
its king (2 Sam. v. 11 ; 1 Kings v). Our Lord once 
visited its neighbourhood (Matt. xv. 21), and Paul landed 
at its port (Acts xxi. 3). 

Zidon (SaTda— Fish), the mother city of Phoenicia (Is. 
xxiii. 12), is said to take its name from a son of Canaan ; 
but was more probably so called from the primary occu- 
pation of its Canaanite builders. Siclon being the Greek 
spelling of the Syriac Sa'ida. It Is one of the oldest cities 
in the world, and was already famous in Joshua's time 
(xix. 28). Its architects were the best in Syria (1 Kings 
v). Ahab married the daughter of its king Ethbaal. It 
was captured by Shalmaneser, B.C. 720, and again by the 
Persians, B.C. 350. Paul touched there on his voyage to 
Rome (Acts xxvil. 3). Near to Zidon stood Zarepnath, 
where Elijah was received by the widow (1 Kings xvil. 9). 

CHIEF TOWNS OF PALESTINE. 

OntheCoast. 1. Accho, or Akka, near the foot of Mount 
Carmel, was occupied by Phoenicians, whom the tribe of 
Asher could not dislodge. It is only once mentioned in the 
Old Testament (Judg. I. 31), and once in the New, under 
its later Greek name, PMemais (Acts xxi. 7). Under the 
Crusaders it became the seat of the Christian kingdom, 
and the head-quarters of the Knights Templars, from whom 
It derived its modern name of Saint Jean d'Acre. The 
plain of Accho, watered by the Kishon, is the most fertile 
in Palestine. 

2. Cesarea hasno place in hlstorybefore Christ. Itwas 
only a poor landing-piace, 27 miles N. of Joppa, till Herod 
the Great built , city there worthy of the Roman power, 
made It the seat of government, and called it Caesarea 
Sebaste (Augusta) In honour of the Emperor. It was the 
central dep6t of Roman troops. 



3. Joppa (Jaffa, Yafa) is a place of very great antiquity. 
It was allottedto Dan (Josh. xix. 46). It was the port at 
which the timber from Lebanon for building Solomon's 
temple was landed (2 Chron. ii. 16), and again for rebuild- 
ing it (Ezra iii. 7). From It Jonah embarked when he fled 
to Taeshish (in Soain) ; here Peter restored Dorcas to life, 
saw his vision, and received the messengers of Cornelius. 
It is frequently mentioned in the story of the wars of the 
Maccabees. It is aooux i5 miles distant by road from Je 
rusalem. 

Central. The mam cities or Palestine were on heights 
naturally strong, and were also fortified by art. 

Bethsaida, on the Jordan, two miles above the Sea of 
Galilee ( also called Julias, after the daughter of Augustus), 
was built by Pbilin „ne tetrarch. Two cities were so called, 
both deriving their name, " House of Fishing," from the 
great shoals offish attracted thither by the hot springs. It 
was here that Christ fed the Ave thousand (Luke ix. 10—17). 

Bethsaida (El-Tabigheh), principally mentioned In 
the Gospels, and warned by the late of its namesake Saida 
(Sidon ) on the other sea, was about two miles south-west of 
Chorazin, on the beach, just under the rocky promontory 
on which stood Capernaum, of which it was a suburb, fl 
was the residence of Andrew, Peter, James, John, anu 
Philip (probably also of Thomas, John xxi. 2), and the 
scene of two miraculous draughts of fish. 

Capernaum (Khan, ifinyeh*) was a Roman settlement 
with a castellated fort, on a promontory overlooking the 
Lake, "in the borders of Zabulon and Nephthalim." It 
was the centre of Roman taxation and government in 
Galilee; and accordingly possessed a garrison ( Matt. vili. 5), 
with centurions and oilier officers. Civil representatives of 
the Roman power (the nobleman, John iv. 46), with a large 
staff of tax-gatherers ( Mark II. 15), were stationed there: but 
the Jews were too small and poor a colony to build their 
own synagogue (Luke vii. 5). Capernaum was built at the 
junction of the four great central roads from Arabia, Egypt 
(via Jerusalem), Tyre, and Damascus, and at the northern 
corner of the luxuriant " Plain of Gennesaret." Though 
adjacent to the sea, it does not seem to have stood on the 
beach. Our Lord made it " His own city " after His re- 
jection from Nazareth ; He often taught in its synagogue, 
yet only once did He illustrate His teaching by a parable 
taken from seafaring pursuits (namely, the " Draw-net"), 
usually choosing illustrations from the cultivation of 
"the Plain," or the traffic of the merchants, who bar- 
tered their goods at the Junction Fount outside the city. 
Here Levi sat at receipt of custom, and entertained our 
Lord and many publicans at a feast. Here Christ healed 
the palsied man (Matt. ix. 2—7) ; sent Peter for the 
tribute-money; healed the man with a withered hand; 
raised Jatrus' daughter; most probably converted Mary 
of the adjoining village of Magdala; preached the sermon 
on the "Bread of Life" (John vi. 59), and that "in the 
Plain ;" and foretold the overthrow of Capernaum from its 
proud and elevated position (Matt. xi. 23, 24), noting the 
similarity of its site in the "Garden of Princes" to that 
of Sodom In the "Garden of the Lord" (Gen. xiii. 10). 

Caesarea Philippi (Banias), near the upper source 
of the Jordan. It is probably the site of "Baal-gad," the 
northern limit of Joshua's conquests (Josh. xi. 17). Here 
Herod the Great erected a temple to Caesar Augustus.which 
Philip (Luke iii. 1) enlarged, calling it by the name of 
the reigning emperor (Tiberius Caesar), with the addition 
of his own. It was here that Peter confessed Christ's 
Divinity, six days before He was transfigured, as is sup 
posed, on the adjacent Hermon. 

Chorazin ( Tell-Bum) stood on the northern shore 
(western extremity) of the Lake of Gennesaret, a position 
on that sea corresponding to that of Tyre on the Medi 
terranean ; hence our Lord's comparison of the two (Matt 
si. 21, 22). 

Decapolis ( Ten Cities), a district to the east of Jordan, 
lying south and south-east of the Sea of Galilee, extending 
north to Damascus, and south to the river Jabbok, colonised 
by veterans from the army of Alexander (whence Its Greek 
name). The most important of its cities were Gerasa, Ga- 
dara, Hippos, Pella, Philadelphia, Scythopolis (on the west 
Of Jordan). 

Gennesaret. The banks of the Sea of Galilee are 
almost precipitous. On the east there is only one break, 
viz. opposite Tiberias. On the north-west is the small bay 
between Chorazin and Bethsaida, with its crescent-Bhaped 



* The identification of Capernaum with the promontory by 
Khan Minyeh is supported by the universal testimony of the 
most ancient travellers, by the minute description of Matthew, 
and bv the whole tenour of the Gospel narrative. There la scarcely 
a single valid argument in favour of TeU-Hom. 



GEOGRAPHY AJND TOPOGRAPHY OF THE HOLY LAND. 



^daiii about two miles In length by three-quarters of a mile 
n width, at the southern extremity of which stood the 
promontory of Capernaum. Rounding this we come upon 
the rich tropical plain of " Gennesaret," the Garden of 
Princes (the scene of "the Sower "). teeming with rich 
vegetation.and hedged to the water's brink with oleanders, 
and the nubk thorn, filled with myriads of sparrows 
(Luke xii. 6). This plain sweeps into an amphitheatre 
of hills, having a width of about one mile in its broadest 
part, and a length of about three miles from horn to horn. 
Magdala, at the southern extremity of the Plain of Gen- 
nesaret, behind which are the "Mount of Beatitudes," 
and the traditional site of the miracle of feeding the four 
thousand. 

Nazareth. Ascending the height, and journeying west 
by south, we come to a wide plateau on the cluster of hills 
which form the northern wall of the Plain of Esdraeion, 
and in its centre is a small dell, out of whose bosom rises, 
beside a crystal fountain, a knoll on which stood Cana. 
Passing it we mount a higher range of hills to the west, 
and find ourselves on the margin of an extinct volcano, 
on the sides of whose crater the city of Nazareth clings 
with its houses tier above tier. 

ROYAL AND SACRED PLACES. 

The history of the Old Testament is mainly confined, 
in Palestine, to that portion below Mount Tabor, and 
chiefly centres round Esdraeion, Shechem, Shiloh, Beth-el, 
Mamre, Hebron, Jerusalem, Beer-sheba, all which towns 
(except the last) stand on high elevations. 

Beer-sheba (well of the oath, or well of seven) lay at 
the foot of the range, and on the edge of the plain stretch- 
ing from Egypt, round to the vale of Siddiin. It is eleven 
miles south of Hebron, but twelve hours' walk. To it 
Abraham retired after the destruction of Sodom, and lived 
there 75 years, Isaac 180, Jacob 77, and Esau 100. Abra- 
ham dug there two large wells, and Isaac five more, which 
still exist. Abraham also built an altar, and planted a 
sacred grove round it, which became the first fixed sanc- 
tuary in Palestine, and here Jacob and his whole family 
sacrificed, as they went down into Egypt. Here also Abra- 
ham received orders to take Isaac and sacrifice him, and 
here were enacted all the chief events of Isaac's life :— his 
own birth, and that of Esau and Jacob ; the purchase by 
Jacob of Esau's birthright, and his reception of his father's 
blessing. Here Samuel's sons sat as judges (1 Sam. viii. 2), 
and Elijah left his servant when fleeing to Mount Sinai 
(1 Kings xix. 3). It was the birthplace of one queen of 
Judah, Zibiah, wife of Ahaziah (2 Kings xii. 1) ; a place of 
idolatrous worship (2 Kings xxiii. 8) ; and the southern 
boundary of Israel. 

Bethany lies on the eastern shoulder of the Mount of 
Olives, a mile and a half from Jerusalem, on the way to 
Jericho. It is reached by three roads: (1) winding west- 
ward to the north of the summit of Olivet ; (2) the old- 
est road, striking directly up the hill, and meeting the 
other beyond the summit ; (3) winding round the east- 
ern shoulder. All start from Gethsemane, in the bottom 
of the Kedron valley. Bethany is only celebrated for our 
Lord's visits to the house of Lazarus on three occasions: 
once when Mary sat at His feet (Luke x. 38—42); again 
when He raised Lazarus (John xi); and again when, in 
Simon's house, Mary anointed His "body for the burial " 
(Matt. xxvi. 6, 7) ; from which time, till the night of His 
betrayal, He appears to have slept there every night. In 
the immediate neighbourhood Jesus ascended to heaven. 

Beth-el (Luz, anciently a Canaanite royal city) was the 
boundary town between Benjamin and Ephraim (Josh, 
xvm. 22). Situated at the entrance of two great mountain- 
passes, (1) by Michmash to Jericho, (2) by Beth-boron to 
the plains of Sharon and Phiiistia by the sea, it was the 
key to the southern kingdom ; hence it was one of Joshua's 
first conquests, and became the border-fortress of Israel 
It stands on a height midway between Shechem and 
Hebron, in the very centre of the land, within sight of 
Jerusalem, only seven miles distant. Here Abraham built 
his second altar, received the second promise from Je- 
hovah, and returned to sacrifice after going to Egypt Ja- 
cob, fleeing from Esr- slept under the shelter of Abra- 
ham's altar, had a vision of angels, and gave to the spot 
its name, " House of God ;" he returned after twenty years 
to perform his vow there, rebuilt the altar, set up a pil- 
lar, and received his change of name. Here he buried De- 
borah under an oak, beneath whose shadow another Debo- 
rah (Judg. iv. 5) had her tent. Samuel made it a seat of 
judgment and central place of sacrifice, and to it David 
sent firstfruits of the spoil of Ziklag (1 Sam. xxx. 27). Je- 
roboam 1 made it the chief sanctuary of his kingdom 
setting up a calf and altar, which Josiah destroyed • bui 
In Elijah's last visit before his translation there was a 



School of the Prophets still existing. To it Elisha return 
ed from Jericho, and cursed the mocking youths. Under 
Jeroboam II it was a royal residence, with a royal chapel 
and chaplains, when the prophet Amos was sent there to 
warn Israel (Amos vii. 13). After the Captivity, the priest 
sent from Assyria to teach the settlers was stationed at 
Beth-el. 

Around Beth-el, grouped on a cluster of hills, are Ophrah 
(Gideon's native place), and Rimmon (the refuge of the 
Benjamites, Judg. xx. 45), on the east; Ramah (Samuel's 
home), Mizpeh (the great place of assembly, where Saul 
was elected), Gibeah (Saul's native place), and Anathoth 
(the birthplace of Jeremiah), in a circle to the south. 

Bethlehem (House of Bread) is about four miles south 
of Jerusalem. It is also called Kphrath and Ephratah (MIc. 
v. 2). It was the scene of Rachel's death and burial (Gen 
xxxv. 19); the native place pi Samuel's father (1 Sam. i. 1) 
the residence of Boaz and Ruth (Ruth iv. 11); and the birth 
place of David (1 Sam. xvii. 12). It was once captured by 
the Philistines (2 Sam. xxiii. 14). The house of Boaz, the 
patrimony of David, was bestowed by him on Chimham 
the Gileadite, and became the khan, or inn, on the great 
road to Egypt. It was the last rallying-point of the rem 
nant of Judah after the invasion of Nebuchadnezzar (Jer 
xii. 17), and the birthplace of our Lord (Luke ii. 11). 

Hebron (Kirjalh-Arba, four cities) consists of four 
villages on a cluster of heights, about six hours' walk 
south of Bethlehem, and eleven miles from Jerusalem 
Its foundation was nearly contemporary with that of Da- 
mascus. Sarah died and was buried here, in the cave of 
Machpelah, to which were brought the remains of Abra- 
ham, Isaac, Rebekah, Leah, and Jacob. It became the in- 
heritance of Caleb, and was a Levitica) city and a city of 
refuge. It became David's first capital, where six of his 
sons were born ; and here Joab killed Abner, David re- 
ceived from the heads of the ten tribes the offer of the 
kingdom, and Absalom began his rebellion. 

Jericho is distant about five and a half hours' walk 
from Jerusalem to the north-east, in the deep valley of the 
Jordan, near its mouth. It was the first acquisition of 
Joshua, miraculously thrown open to him, and required 
by God to be burnt as a first-offering (Josh, vi) ; and a 
curse was imprecated on any one who rebuilt it, which 
fell upon Hiel the Beth-elite in the time of Ahab, 500 years 
later (1 Kings xvi. 34). In the time of Elisha there was 
a School of the Prophets there. Antony gave it to Cleo 
patra. Herod rented it of her, and afterwards built a pa 
lace there, in which he died. The Jericho of the New Tes 
tament (Kiha) was a mile and a half to the south of the 
old city; it was a small place, but was visited by our Lord, 
when He healed Bar-Tiinaeus and converted Zacchseus 
(Luke xviii. 35; xix. 1—9). 

Jerusalem (Jebus- Salem?), the ancient royal city, as is 
said, of Melchi-Zedek (the King of Rkihteousness), and 
chief fortress of the Jebusite tribe, stand's on a spur of the 
main range, cleft to the south into two ridges, of which 
the west(ZiON ) is the higher, and the east (Moriah) the more 
precipitous; the former has two peaks (ZiouandAcra),and 
the latter two (Moriah and Bezetha), each separated from 
the other by a shallow depression. On Moriah Abraham 
offered Isaac, David the expiatory sacrifice to stay the 
destroying angel (2 Sam. xxiv. 25), and Solomon built 
the Temple. It was unconquered by the Israelites till 
David took it and made it the capital, from which time 
the national history centred around it. Its isolated posi- 
tion and natural strength made it suitable for its purpose ; 
but its small dimensions prevented its being more than a 
centre of defence and government. On its western side 
was the deep gorge of Hinnom, on the east that of the 
Kedron (also called Jehoshaphat) ; both gorges unite at 
the southern extremity, and run on to the Dead Sea, 15 
miles distant. It is 33 miles from the Mediterranean, and 
at a maximum elevation of 2,528 feet above its level. 
It remained the capital for 460 years, till burned by 
Nebuchadnezzar ; but was rebuilt by Ezra and Nehe- 
miah, and destroyed by the Romans, a.d. 70. In the time 
of our Lord it was little more than the centre of the 
priesthood and university of Judaism, inhabited by the 
literati and devotees ; it contained 480 synagogues for 
instruction. The Temple was built on the crown of 
Moriah, " the threshing-floor of Araunah " (2 Chron. ill. 
1), with a surrounding platform 612 feet square. The 
building (Naos) would seem to have stood on the sum- 
mit of the rock, in which graduated platforms were cut, 
forming the courts of the Jews and women. The Naos 
was small (60 by 20 cubits), and was divided into the Holy 
of Holies and Holy Place (i.e. a chancel and nave), the 
former used once a year, the latter occupied only by the 
priests performing daily service. In the former was the 
ark ; in the latter, the altar of incense (in the centre of 
the further end), with the table of shewbread on its one 



63 



MOUNTAINS OF SCRIPTURE. 



side and the golden candlestick on the other. These two 
parts were separated by a veil, which was rent at the 
crucifixion (Matt, xxvii. 51). The court of the Gentiles 
surrounded the Naos, but was on a lower platform, se- 
parated off by a trellis fence. The Narx was, like Mount 
Sinai, the sanctuary of Jehovah, fenced off (Exod. xix. 23) 
from the Gentiles' court, the plain below. Solomon finished 
his temple B.C. 1004; It was destroved B.C. 588; rebuilt 
under Ezra and Nehemian B.C. 515; p'olluted by Antiochus 
n.c. 167; its restoration commenced by Herod B.C. 17; 
finished a.d. 29 ; again destroyed by Titus a.d. 70. 

Mamre is situated half an hour's walk above Hebron, 
on the highest elevation in Palestine, overlooking the vale 
of Siddim and the Mediterranean. This was Abraham's 
dwelling-place, when news came to him of Lot's capture. 
Here he had the vision of God's spiritual Presence,— the 
lamp of fire (Gen. xv. 17) ; here lshmael was born, the 
rite of circumcision was ordered, the promise by the three 
angels of Isaac's birth and the revelation of the destruction 
of Sodom were made (Gen. xviii). 

Samaria, the second capital of Israel, was built byOmri 
(Ahab's fattier), on the hill of Shemer (a little north-west 
of Shechem), and was the scene of many events under the 
monarchy. It was occupied by the Syrians (1 Kings xx. 
34), taken (B.C. 720) by Assyrian 8 and rebuilt by Herod 
the Great. 

Shechem (Nablous), on the side of Gerizim, was the first 
spot on which Abraham built an attariGen. xii. 6) ; hence 
it is the most anciently sacred place in Hebrew history. 
This altar Jacob rescued from the Amoritcs (Gen. xlviii.22), 
and rebuilt and surrounded witli a parcel of land he bought 
(Gen. xxxiii. 18—20), which became the burial-place ot the 
Patriarchs (Acts vii. 16). It was the scene of the slaughter 
of the Shecheinites by Simeon and Levi (Gen. xxxiv. 25) ; 
under a famous oak Jacob buried the Aramite gods, 
around which oak Joshua assembled the Israelites to offer 
sacrifice, and to read out the blessings (from Gerizim) and 
curses (from Ebal) of the Law, immediately on entering 
the Promised Land ; and here again he assembled them 
to renew the covenant before he died, when he set up a 
pillar as a witness (Josh. xxiv. 26). At this pillar Abi- 
melech was made king, and Rehoboam met the heads of 
tribes, who sought redress. Here the ten tribes revolted, 
and made Jeroboam their king. Its site is still known 



as "The Pillar." At the well of Jac >b (300 paces south 
east) our Lord conversed with the Samaritan woman (John 
iv). It was then the chief city of the Samaritan sect, a 
remnant of whom still reside there. A mile distant to the 
east is Joseph's tomb. 

Shiloh lies a little off the road, on a knoll rising out 
of a secluded dell, "on the north side of Beth-el, on the 
east of the highway that goetli up from Beth-el to She 
chem, and on the south of Lehonah " ( Judg. xxi. 19). Here 
Joshua set up the tabernacle, made the allotment of 
Canaan to the tribes, and dismissed them with his benedic 
tion to their possessions. It became the first great sane 
tuary ; priests' houses sprang up round it, till it was called 
"the temple" (1 Sam. iii. 3). Here Eli lived and died, 
Samuel ministered before the Lord, and an annual festival 
was held in honour of the ark (Judg. xxi. 19—24). After 
the capture of the ark by the Philistines, Shiloh de- 
clined; but Ahijah prophesied there (1 Kings xiv. 1—17) 
Its destruction was made a warning to Jerusalem (Jer. 
vii. 12—14; xxvi. 6). 

Tirzah, the first capital of Israel, lies a little to the north- 
east of Shechem, and is beautifully situated on a ridge pro- 
jecting from Mount Ebal (S. of S. vi. 4). It was originally 
the seat of a Canaanite king (Josh. xil. 24). Here 7'mri 
murdered Elah: here also he burnt his palace over his 
head when the city was taken by Omrl'l Kings ill. 11, 18j. 

LEVITICAL CITIES =48. 

Hebron, Libnah, Jattir, Eshtemoa, Holon, Debir, Ain. 
Juttah, Beth-shemesh (uuaah »nc Simeon) : Gibeon Geba, 
Anatnoth, Almon (Benjamin) ; Shechem, Gezer, Kibzaim, 
Beth-horon (Ephraim); Eltekeh, Gibbethon, Aijalon, Gath- 
rimmon (Dan); Tanach, Gath-rimmon, Golan, Beesh-terah 
( ifanuxaeh ) ; Kishon, Dabareh, Jarmuth, En-gannim (Issa- 
char) ; Mishal, Abdon, Helkath, Rehob (Aslter) ; Kedesh 
Mammoth-dor, Kartan (Naphlali); Jokneam, Kartah, Dim- 
nah, Nahalal (Zebulun); Bezer, Jahazah, Kedemoth, 
Mephaath (Reuben); Ramoth-Gilead, Mahanaim, Heshbon, 
Jazer (Gad). 

CITIES OF REFUGE. 

Hebron (in Judali), Shechem (in Ephraim), Kedesh 
(in Naplitali), Bezer (in Reuben), Golajj (In Baxhan), Ra- 
moth (in Gilead). 



XXXIV. MOUNTAINS OF SCRIPTURE. 



Name. 


References. 




Num. xxxiii. 47, 48.. 
Gen. viii. 4 


Deut. iii. 13 

1 Kings xviii. 19 






Josh. viii. 32, 33. 




Hermon (or 
Mount Sion). 

HOR 


1 Sam. xxix. 1. 

Gen. xxxi. 48 

Deut. iv. 48 

Num. xx. 28 


Ex. iii. 1 

1 Kin. xix. 8. 

2 Chron. ii. 8—10.... 

2 Chron. iii. 1 

Deut. xxxiv. 1 


SlON (= ZlON). 


Ex. xix. 1—11 

Heb. xii. 22. 
Rev. xiv. 1. 




Mark ix. 2. 
2 Sam. v. 7 







Associations. 



Balaam's blessing. 

Resting-place of the ark. 

Part of Og's territory ; famous for its oaks and wild cattle. 

Elijah's sacrifice. 

Cursing of law-breakers ; site of the stones inscribed with the Law. 

Blessing of the keepers of the Law ; site of Samaritan temple. 
Scene of Saul's death ; site of Jezreel. 

Scene of the covenant between Laban and Jacob. 

Great, a conjectured site of the Transfiguration ; Little, site of Shunem, Fn-dor, 

and Nain. 
Scene of Aaron's death. 
Scene of burning bush ; law-giving; Elijah's desolation. 

Source of timber for Solomon's temple. 

The sacrifice of Isaac, and site of Solomon's temple ; afterwards called Zion*. 
The range from whose summit (Pisgah) Moses saw the Promised Land. 
Scene of David's flight from Absalom ; of Christ's weeping over Jerusalem 

and of His Ascension. 
In Idumasa or Edom ; taken by Esau from the Horites. 
In Arabia; scene of Israelite encampment for ten months, and of giving 

of the Law. 

Scene of Barak's camp, and, possibly, of Christ's transfiguration. 

Stronghold of Jebusites, stormed by Joab; site of David's palace, and of 
tabernacle. 



* The tabernacle having been erected on Zion, and all the temple worship arranged there by David, and many 
Psalms composed during his forty years' reign, "Zion" had become incorporated into the devotional books and 
language of the Israelites ; so, atter the erection of Solomon's temple, the name Zion passed over to it with the 
tabernacle and the service, " Moriah " dropped out of the phraseology, and the two hills, united by a wide bridge, 
became one in name. 

G4 



XXXV. RIVERS, LAKES, &c, OF SCRIPTURE. 

KB.— R.= River ; L. = Lake; B. = £rook; 8. = Sea; W.-=Waters. 



Name. 



Abana, R. 



Abnon, R. 



Chebae, R 

Cherith, B 

Chinnereth, . . . 

or, 
Chinneroth, L. 

Galilee, S 

Gennesaret, L. . 

Tiberias, S 



Egypt, River of... 
" Stream of 
Euphrates, R 



Country. 



Damascus. Syria. 



E. of Jordan, Gilead. 



Chaldaea , 

Plains of Jericho., 
Jordan Valley .t. . . 



Mesopotamia. 



Gihoit, R Eden 

Great Sea JEurope, Asia, Africa. 



Habor, R Chaldaea 



Hiddekel, R.. 
Jabbok, R 



Jordan, R. . 
Kan ah, R . . 
Kedeon, R.. 

Kishon, R. . 



Merosi. "W. . . 
Pharpak, R. 



Pison, R. . 
Salt Sea.. 



Sea of the Plain. 

East Sea 

TheSea 

Zared, B 



Eden.., 
Gilead. 



E. boundary of Palestine. 

Palestine 

Judaea 



Palestine. 



Asher. 
Damascus, Syria. 



Eden 

Canaan. S. of the Jordan 
Valley. 



References. 



2 Kin. v. 12. 



Num. xxi. 13—15. 



Ezek. i. 1,3 

1 Kin. xvii. 5.... 
Num. xxxiv. 11. 

Josh. xl. 2. 
Matt.xv. 29. 
Luke v. 1. 
John vl. 1. 



Gex rrv. 18.. 

Is. XXVli. 12.. 
Gen. ii. 14... 



Gen.ii.13 

Ezek. xlvii. 15, 19, 20. 



2 Kin. xvii. 6; 1 Chr. 
V. 26. 



Gen. ii. 14 

Gen. xxxii. 22. 

2 Kin. v. 10 

Josh. xvi. 8.... 
John xviii. 1.. 



Judg. iv. 7; v. 21; 1 
Kin. xviii. 40. 



2 Kin. v. 12 

Gen. Ii. 11.. 
Gen. xiv. 3 



Deut. Iv. 49. 
Joel ii. 20. 
Ezek. xlvii. 8. 
Num. xxi. 12... 



Events connected with each. 



Commended by Naaman. It 
is one of the chief channels of 
the Barada, which issues from 
the rocks of Anti-Libanus, and 
is absorbed in the plain of Da- 
mascus, which it renders remark- 
ably luxuriant. 

Boundary of Moab and the 
Amorites ; scene of a victory of 
Israel in their passage through 
the wilderness. 

Scene of Ezekiel's visions. 

Elijah fed by ravens. 

Its name varied at different 
times, being generally taken 
from some important city on its 
shore (these names are chrono- 
logically arranged). It was the 
scene of most of our Lord's mi- 
nisterial life in Galilee; and 
especially of the two miraculous 
draughts of fish, one at the be- 
ginning, the other at the close of 
His ministry (see "Gennesaret"' 
and " Capernaum," p. 62). 

W. boundary of Promised Land 



El Mojeb. 



Khabut. 
Kelt. 
Bahr Ta- 
bariyeh. 



E. boundary of the Promised 
Land. The river on which Baby- 
lon was built ; called " the Flood " 
(Josh. xxiv. 2). One boundary of 
Paradise. 

One boundary of Paradise. 



Captivity of Reuben, Gad, Ma- 
nasseh, and central tribes of 
Israel. 

One boundary of Paradise. 

Boundary between Amnion and 
Moab; scene of Jacob's wrestling 
in prayer. 

River of baptism, or begin- 
ning of new life. 

Border of inheritance of E- 
phraim and Manasseh. 

Scene of Adonijah's rebellion. 
Crossed by Christ and apostles 
on the night of betrayal. 

Scene of Sisera's defeat and of 
the slaughter of the prophets of 
Baal. 

Tributary of Barada ; praised 
by Naaman. 

One boundary of Paradise. 

Variously called ; site of Sodom, 
Gomorrah, &c, and of battle of 
Ave kings against four. 



Boundary between Edom and 
Moab. 



Modern 

Name. 



Nile. 

Arisch (?). 
Euphrates. 



Mediterra- 
nean. 
Khabour. 



Tigris, or 
Djilek. 
Zurka. 



Sheriat-el- 
Khebir. 



Kedrun. 



Nahr Mu- 
katta. 



Dead Sea, 

or 
Bahr-Lflt. 



El Ahsy. 



Damascus has properly one great river only, the Barada, divided into seven channels above the city, which all 

Eass through its various quarters, carrying an abundant supply for drinking and cleansing purposes. Each branch 
i called a river (Nahr), and is distinguished by some special fancied property ; but the two most highly esteemed 
are the Abanias (Aba?ia), and Taura (Pharpar). 

t It was partly in the tribe of Zebulun, partly In Naphtali ; the promontory of Arameh, the N. extremity of tile 
plain of Gennesaret, being the boundary of those tribes (Josh. xlx. 13, 35). 



I 



XXXVI. ANIMALS OF THE BIBLE. 

In Its physical characteristics Palestine Is unique, combining the most opposite physical features : e.g. maritime 
and Inland, mountain and plain, luxuriance and desert, cold and tropical, glacial and volcanic, pastoral and arable 
Some species of animals, formerly abundant, have disappeared, e.g. the Hon, wild bull, rhinoceros, bison j but eighty 
specieo of mammalia still exist there. 

1. SUMMARY OF THE MAMMALIA OF THE BIBLE. 

Grounded on the Rev. W. HOUGHTON'S Paper ("Transactions or Society of 
Biblical Archeology"). 



Animal 
Denoted. 



Antelope 

Antelope 

Ape 

Ass (tame) 

Ass (wild) 

Bear 

Bull (domestic) , 
Bull (wild) 



Camel 

Cat 

Deer 

Dog 

Dolphin 

Fallow deer... 

Gazelle 

Goat (he) 



Pygarg 

Wild ox , 

Ape 

Ass 

Wild ass 

Bear 

Cattle, oxen., 
Unicorn 

Camel 

Cat 

Fallow deer., 
Dog 



Goat (wild) 



Greyhound 

Hare 

Horse 

Hippopotamus. 

Hyaena 



Jackal 

Leopard 

Lion 

Mole-rat 

Mouse 

Mule 

Ox 



Ram 

Rhinoceros 

Sheep 

" (wild) 

(Se«WlldGoat) 

Unicorn (See 

Wild Bull). 

Wolf 



English 

Teanslation. 



Hart, hind 

Roe, roebuck. 
He-goat 



Chamois.. 



Wild goat... 
Greyhound. 
Hare 



Horse 

Behemoth., 



Doleful creatures 



Fox 

Leopard 

Lion 

Mole 

Mouse 

Mule 

Young Bull. 

Oxen 

Ram 



Sheep.. 



Wolf.. 



Hebrew 
Original. 



Dlshon 

To or teo 

Koph 

Cbamor 

Pereh 

Dob 

Aleph 

ReSin 



Gamal 

None 

Yachmur . . . 
Keleb 



Ayyal... 
Tsebl... 
Yatud., 
Tsaptr.. 
Zemer. 



Ya'el.. 
Zarzir. 



Arnebeth 

Sus 

Behemoth..., 



[Oach 

pi. Ochim]. 

Shual 

Namer 

Aryeh 

Tinshemeth.. 

'Akhbar 

Pered 

Sh&r 

Bakar 

Ayll 



Ts6n., 



Zeeb.. 



Septuagint 
Translation. 



JTvyapyos . . 
ciAac/>os. . . . 

TTL0TJKOS . . - 

6t>os 

rifjumros. . . 
apKTOS. . . . 

KTrjvq 

jLLOPOfcepuK. 

«dp;7)Aos. • • 
atAovpos . . 
/3ou£aAos. . 
kviou 



tAacpos. 
SopKas . 
Tpayos. 



Kap.l)Ao7rap5a 
AlS. 



aAeKTcop 

X<HpOYpuAAios. 



17TTTOS. 

Orjpia . 
None. 



aAlUTTTflf . . 

7rdpSaAi5. 
Aeajv .... 
a<T7raAa£ . 

Mv? 

rjixiovos . . 
/ioerxo? . . 
Tavpos. .. 
Kpios . . . . 



7rp6/3ara , 



Avkos. 



Assyrian 
Inscrip- 
tions. 



Da-as-su... 
Burkhils.. 

Udumu 

Imiru 

Tserl 

Dabuu 

Alap 

Ri-l-mu.... 

Gammalu. 

None 



Kalbu 

Nakhiru... 

Ailu 

Tsabil 

Atudu 

Tsapparu.. 
Ditanu 



None.... 
Annabu . 
Susu 



Akhu., 



Asi (?).. 
Nilmru . 
Ne-essu. 



Parie . 



Buchal rimi. 

Allur 

Alap nahr... 

Tslenl 

Arnu 



ZHbu... 
Aclluv.. 



Remarks. 



Syr. Nakhira. 



The paseng... 



Figured on As 
Syrian dish. 



Coptic, P-ehe- 

MIDI,. 



Chald. Th6r.. 



Syr. Arno., 



Zebu.. 



Zoological Genus 
or Species. 



Addax. 

Oryx leucoryx. 
Presbytes entellus. 
Asinus vulgaris. 
Aslnus hemippus. 
Ursus Syrlacus. 
Bos taurus. 
Bos primlgenius. 

Camelus Arablcus. 

Camelus Bactrlanus 
Fells domestica. 
Alcephalus buballs. 
Canis familiaris. 
Delphlnus. 

CervusMesopotamlcus. 
Gazella gutturosa. 
Capra hlrcus. 

" aegagrus. 
Rupicapra tragus. 



D)ex Bedeanus, 
Capra Sinaitica. 
Doubtful. 

( Lepus Slnaltlcus. 
( " Caspius. 
Equus caballus. 



or 



Hyaena striata. 

Canls Vulpes. 
Leopardus varlus. 
Fells leo. 
Spalax typhlus. 
Dipus, and Alactaga. 

Bos taurus. 

Ovis aries. 

Rhinoceros unicornis. 
Ovis latlcaudatus. 
Capra aegagrus. 



- Cauls lupus. 



2. QUADRUPEDS MENTIONED IN THE BIBLE. 

N.B. The Names In Italics (Col. 1) do not occur in the A.V., hut the Animals are supposed to be denoted by 

the original text. 



English 

Name. 



(lKin'.'xiiB.)' 



A.ss {domestic). 
(Judg. v. 10.) 



Ass (wild) 

(Job xxxix. 5 — 

8: Jer. 11.24; 

xiv. 6.) 
Badges 

(Ex. xxvi. 14; 

Ezek.xvi. 10.) 



Bat 

(Lev. xl. 19.) 



Bear 

(lSam.xvii.S4; 
2 Kin. 11. 24.) 

Behemoth 

(Job xl. 15.) 



Bittern 

(Is. xiv. 23; 
xxxiv. 11. 
Zeph. li. 14.) 



Bull 

Camel 

(Job i. S.) 



Cat 

(Baruch vi. 22.) 



Cattle 

(Ps. 1. 10.) 



Chamois 

(Deut. xiv. 5.) 



Conet 

(Lev. xi. 5 ; 
Ps. civ. 18 ; 
Prov. xxx. 
26.) 



Deer 

(Deut. xll. 15.) 



I (Deut. xiv. 5; 
Is. li. 20.) 



Hebrew 
and Greek. 



Koph.... 

Chainor . 
ovos. 



(1) 'Arod.. 

(2) Pereh. 
ovaypos. 

Tachash... 

V<XKIV0OS> 



Atalleph.. 

VVKTCpiS. 



D6b 

ap/CTOS. 

Behemoth 

9-qpia. 

Kiphdd..., 



Gamal . . . 
•cajnjAos. 
Beker. 



alAovpos 



Aleph.. 

KTf\V~l\. 



Zemer 

KajU.7jA07rap£aAts . 



Shaphan.. 

6a<7V7TOVS. 



(1) Tsebl. 

bopicas. 



(2)_ T6, or te6. 
lAaipos. 



Description. 



Apes, and also peacocks and sandal-wood, were imported by Solomon from 
Ophir (probably Ceylon). The word used is a Hebraised form of the Sanskrit 
name. The baboon was known to the Egyptians. None are now found in Palestine. 

A native of Mesopotamia, of large size,lhe white species being most esteemed. 
It was the honoured animal for carrying official dignitaries— kings, prophets, 
judges. By the Mosaic law its firstling was to be redeemed, as was a male child. 
It was guarded by many legal privileges. Six tbomsand seven hundred and 
twenty returned with the captives from Babylon. The ass, as well as the camel. 
was a beast of burden. 

'Arod occurs only in Job ; elsewhere pereh is used. The wild ass neighs like the 
horse, herds in droves, is more fleet than the horse, dwells in desolate places, and 
is very shy. It is the Asinus hemippus, seldom found now west of the Hauran. 

This word is used only of the skin from which the outer covering for the taber- 
nacle, &c, was made. Badgers are plentiful in Palestine, but their skins would 
hardly have been suitable for this purpose ; the animal Is thought by some to 
have been the Dugong, a mammal of thi whale family, caught in the Red Sea 
but tachash seems a generic word for "dolphins," "seals," &c, and in Ezek. 
xvi. 10 appears to mean " sealskin." 

There are bats innumerable now in Palestine, notably in the vaults under the 
Temple and the rocky caves of Galilee. The former are the "short-tailed," 
the latter the African *' tawny," and the English " long-eared." Near the Dead 
Sea are the " long-tailed " (Rhinopoma), &c. There are also the " horse-shoe, '■' 
"fox-headed," "mouse-coloured," &c. They were forbidden as an article of 
food. See Birds, p. 70. 

The Syrian bear is a light-coloured variety of the common brown bear. It is 
still found in ravines of Galilee, and of Mounts Lebanon and Hermon. It is 
represented, as an object of chase, on Assyrian monuments. 

The name is of doubtful derivation. It may be the pi. of Heb. behemah "beast; ; 
or a Hebraistic form of Egyptian p-ehe-mout, " water-ox." It is allowed to he 
the Hippopotamus, "river-horse." It is known to the Arabs as the "water 
horse," and is still found in the Lower Nile. 

This animal is mentioned with the " cormorant," and therefore by some sup- 
posed to be a bird. It is evidently a token of desolation, and the context seems 
to demand the idea of some marsh-loving bird, fond of waste and solitarv 
places ; whence the " bittern " is thought to be the Bolaurus stellaris (so called 
from the noise it makes, like the bellowing of a bull, when its head is im 
mersed in the mire). Mauy commentators follow the LXX. and Vulgate, and 
translate it "hedgehog," or "porcupine;" but these do not inhabit marshy 
ground, or " perch on the knops of pillars." See Birds, p. 70. 

See Unicorn, Ox, and Deer. 

Doubtless both the Arabian one-humped and Bactrian two-humped species 
were known to the Hebrews, since both are found on Assyrian monuments ; but 
the latter was rare. The camel seems to have been a sign of wealth (1 Cm*, v. 21), 
and to have come into Palestine from Arabia. Its flesh was forbidden as food 
(Lev. xi. 4) ; but its milk was drunk, and its hair was used for weaving into 
cloth (Mark i. 6). Beker, bikrah (dromedary), are the male and female young 
camel. The dromedary, kirkarah, is a finer, swifter variety of camel. 

Not mentioned in the Canonical books, though carefully kept and reverenced 
in Egypt, of which it was a native, and where it was dedicated to the moon, 
solemnly embalmed, and buried, when dead, at Bubastis. 

There were two kinds, long- and short-horned, the former more numerous, 
their horns pointed and projecting forwards. They were used for ploughing 
and threshing (i.e. treading out the corn), for sacrifices, and for food. See Ox. 

It is impossible that the camelopard, a native of South Africa, should be 
allowed as food to the Hebrews. The root of the word is "spring," " jump," 
and so it may include all the goat and antelope species. The "chamois" is not 
found in Palestine, or on Assyrian or Egyptian monuments. The Zemer is 
therefore supposed to be the wild sheep of Arabia Petraea, dwelling on inac- 
cessible heights, having large, strong horns, curved backwards. 

Shaphan was forbidden food to the Hebrews ; it lived in rocks ; it was 
"feeble;" it chewed the cud. Jewish tradition identifies it with the "rabbit,' 
and says the Phoenicians gave " Spain " its name from its abundance of rabbits : 
but tnis animal was unknown in Syria, till imported in later times. The 
"coney" is the Eyrax Si/riaeus, somewhat like a rabbit in size and shape 
neither rodent nor ruminant, but classed by itself. 

There are four Hebrew words probably denoting deer or antelopes : (1) Tsebi 
("roe," or "roebuck," A.V.), doubtless the Gazella Arabica, still abundant in 
Syria (not the " roebuck," which is confined to Europe). It was allowed as 
food. Its swiftness is often mentioned (2 Sam. ii. 18), and its being chased (Is. I 
xiii. 14). Its elegance caused its name to be used as a favourite term of endear-) 
ment, and also to be given to females, e.g. Zibiah (2 Kin. xii. 1), and Tabithu] 
(Acts ix. 36). The Arabic name is Gazftl. 

(2) To ("wild ox," and "wild bull," A.V.), a clean animal, fit for food :> 
11 caught in a net." In older versions identified with Oryx leucoryx, an ante 
lope still found in Palestine, and hunted and tamed by the Egyptians. 

67 ' 



ANIMALS OK THE BIBLE. 



English 
Name. 



Deer (com.)... 
(Deut. xiv.5.) 



(lKin. iv. 23.) 



Dog 

(1 Sam. xvii. 
43; 
Job xxx. 1.) 



Dromedary... 

(Jer. fi.23.) 
Elephant 

(IKin. x. 22.) 

Ferret 

(Lev. xi. 30.) 

Fox 

(Judg. xv. 4.) 



Goat (Is. xiv. 9) 
(2Chr.xxix.21) 

(Lev. Ix. 3.) 
(Gen. xxx. 35.) 

Goat (wild) 

(Deut. xiv.5; 
Ps. civ. 18.) 

Greyhound 

(Prov. xxx. 31.) 



Hare 

(Lev. xi. 6.) 



Hart, ( 

Hind. S 

(Deut. xii lb, 
22.) 



Hedgehog 

(Lev. xi. 6.) 



Horse 

(Nan. ill. 2, 3; 
Deut. xvii. 16.) 



Wya>na 

(] Sam. xiii.18; 
8. xiii. 21 ; 
jer. xii. 9.) 



Hebrew 
and Greek. 



(3) Dishon... 
wvyapyos. 

(4) Yachmur 
(3ou0aAos. 

Keleb 

KVOiV. 



Beker, bikrah 



Anakah . 



SlnVal... 

dAu»TT7jf . 



(1) Tatud (male). 

(2) Tsapir (male^ 
rpdyos. 

(3) Salr (rough) 

(4) Tayish (top). 
Tpdyos. 

Yu'el 

opv£. 



Zarzir Matbnaim. 
dAeKTu>p. 



Arnebeth 

\*oipoypuAAi<K. 



f Ayyal.. 
t tfAat^os. 



Arnebeth 

YoipoypiiAAios. 



Sub... 
t7T7ro?. 



Tsehnlm 

[ 6ach, 

pi. Ochim.] 



Description. 



(3) Dishon (the " pygarg," A.V.) is only once named among animals for food. 
It is probably the spotted-nosed Addax, though not found in Palestine, but In 
Arabia and Egypt, answering to the meaning of the Hebrew and Greek words. 

(4) Yachmur (" fallow deer," A.V.) was allowed for food, and was one of the 
provisions for Solomon's table. It Is identified with the Alcephalus bubalis, 
still called "yachmur " by Arabs; it is red or pale brown. The "fallow deer' 
Is a native of Syria and Palestine. K. 

Many species (for chase and vigilance) were known to the Assyrians, from the 
large mastiff to the hound ; but the general term " dog " in the Bible is never used, 
except as expressive of disgust. No reference is made to his tending sheep (ex- 
cept Job xxx. 1), or being employed in the chase; but only as guarding the 
house (Is. lvi. 10), warding off wild beasts, as himself a wild predatory ani 
mal, living on flesh and by rapine, and even feeding on human bodies, as in the 
case of Jezebel. His " price " is an abomination to the Lord (Deut. xxlii. 18), — 
probably the fee received for omens gained from dogs, a common Babylonian 
practice. Three species of dogs are now found in Palestine: viz. 1. The pariah 
dog of towns and villages, the scavenger of the East; 2. The Syrian sheep-dog, 
like a Scotch colley ; 3. The Persian greyhound. See Greyhound. 

See Camel. 

No mention is made of elephants living in Palestine, but only of the lmporta 
tlon of their teeth, i.e., ivory ; but in the Books of the Maccabees we learn that 
they were employed In the army of Antiochus Epiphanes against the Jews. 
They are not part of the fauna of Syria. 

An unclean " creeping thing." Its identification is conjectural : opinions are 
divided between "shrew," or "field-mouse" (LXX.), "hedgehog," "toad," 
•• green lizard," " water-lizard." The root of the Heb. word is doubtf ul,=either 
" to be long and narrow," or " to grow." See Lizard, p. 74. 

The Heb. word universally translated "fox" generally refers to the "jackal,' 
which is verv abundant in Palestine ; and the word seems a generic one 
including both. Its root Is either "to burrow," or "to be brown-red." It is 
generally used in the plural. The common English fox is abundant in the 
Taurus, and another kind near the Euphrates. 

Its flesh and milk were used as food, but its fat was prohibited (Lev.vii. 23). The 
he-goat, Capra cegagrus, is used as a symbol of strength and also of impurity. It 
was used for every kind of sacrifice, but especially for sin-offerings. The Day 
of Atonement (Lev. xvi. 5) supplies a notable example. Two kids of the goats 
were on that day presented before the Lord for a sin-offering; one was actually 
sacrificed, the other sent away alive into the wilderness. Goats' hair was used 
for weaving into cloth, and the skin for bottles and swimming bladders. 

This animal is the Capra ibex (the Beden or Jaela), common in Arabia Petraea 
and in the neighbourhood of the Dead Sea, at En-gedi (" fountain of the kid "). 
Its flesh is excellent venison, and was probably that brought by Esau to Isaac. H. 

The word "greyhound " is only once used in our Bible, as an example of what 
"goes well, and is comely in going." The translation is verv questionable. The 
'lebrew words for "girt loins" are also rendered "horse," ''girt in the loins." 
(J rey hounds are represented on Assyrian monuments, and some naturalists trace 
their origin to an Asiatic home. They were used In Assyria and Babylonia, with 
i he hawk, for hunting the gazelle. The LXX. translates the word "cock "in 
the above passage, but this bird was unknown in Palestine in those times. 

The Heb. word is translated " hare," which is forbidden as food, though It is not 
ruminant, as there alleged. Turks, Armenians, andSomal Arabs now abstain from 
It. So also Laplanders, and the ancient Chinese. Its use was forbidden on re- 
ligious grounds to the ancient Britons (Cass. B.G. v. 12). Two kinds are found in 
Palestine: 1. Lepus Sgriacnx, in the north, resembling our own, but short- 
eared; also represented on Assyrian sculptures: a tract was called Aranabanu, 
" hare country." 2. Lepus Egfmtiacns, in the south, being as small as a rabbit 
Tith very long ears. The LXX. renders the word " hedgehog," which see. 

The "hart" (fern, hind) is mentioned with the "roebuck," asfood allowed by 
Mosaic law, and as substantial daily food at Solomon's table. It is used as a sym- 
bol of the tribe of Naphtali (Gen. xlix. 21). It gives the name to the valley of 
Ajalon (Ayii&lon, " place of stags ") ; and its peculiar traits are used as similes, 
e.g. panting after cooling water (Ps. xlii. 1), leaping nimbly (Is. xxxv. 6); its 
elegant form (Cant.ii. 9), swiftness of foot (2 Sam. ii. 18), tender love (Prov. v. 
19), fear of thunder (Ps. xxix. 4, 9) ; concealment of young (Job xxxix. 1). 
It Is thought to have been the red deer, now extinct in Palestine. 

This Is the LXX. rendering in Lev. xi. 6 for arnebeth (hare). See also Bit" 
tern. Both hedgehog and porcupine are very common In Palestine,— a large 
species of the former in the north, a smaller in Juda-a. The porcupine abounds 
near the Dead Sea. Both are known in Egypt and Assyria. 

The kings of Israel were forbidden to multiply horses, because connected with 
the worship of the sun. They were not beasts of burden, but only for chase and 
war (as cavalry, and in chariots), and formed the strength of Assyrian and 
Egyptian armies. The horse does not occur on Assyrian sculptures, but only 
the wild ass. It wa9 a native of Armenia and Media, whence it came to Pales 
tine. In Scripture it is spoken of as less swift than the ass (Prov. xxvi. 3). 

The word does not occur in the A. V.; but the hyaena i9,and always has been.com 
moninall parts of Syria and Mesopotamia. There are passages where some sup 
pose it is meant: e.g. Isa. xlii. 21. ochim, "doleful creatures," classed with Ziim 
("wild beasts"), expresses the howl of hyaenas; Jer. xii.9, tsabua < "speckled bird," 
A V.)is rendered by many "hysena;" the valley of Zeboim is still called by Arabs 
Shukh ed-Dubba, " ravine of the hyjena," the exact equivalent of the Hebrew. 
Hyaenas are associated with " lions," as predatory camivora, in Assyrian records. 

68 



ANIMALS OF THE BIBLE. 



English 
Name. 



Jackal 

(Is. xiii. 22; 
S. of S. ii. 15 ; 
Lam. v. 18.) 



Leopard 

( Jer. v. 6 ; 
Hab. i. 8.) 



Lion 

(Num. xxiv. 9; 

Jer. xlix. 19.) 

(Amos iil. 4; 

Ps. xvli. 12; 

Job iv. 10.) 
(Job iv. 11.) 

(Deut. xxxiil. 

20.) 
(Job iv. 10.) 



Mole 

(Lev. xi. 30.) 
(Is. i!. 20.) 



Mouse 

(Lev. xi. 29; 
1 Sam. vl. 4. 
5.) 



MULE 

(2 Sam. xlil. 
29.) 



Hebrew 
and Greek. 



( (1) ShOal . . . 
( (2) iyyim. 

J (1) dAu>7Tlj£. 
j (2) e'x'"<>'. 



Namer... 
irapfiaAl?. 



(1) Art 

Aryeh. 

(2) Kepheer. 

<TKVp.V0$ SpOKUJ". 

(3) Laish. 

fXVpfJ.7JKOk€(t)V. 

(4) Labi. 
Aeioy. 

(5) Shfichal. 
\eaiva. 

(1) Tinshemeth 

acriTd\a£. 

(2) Chaphar-pcrotb. 

jL'.aTU.Ot. 



'Akhbar. 

UVS. 



Ox 

(Gen.xil. IS.) 
(Ps. xxli. 13.) 

(Deut. xxli. 10.) 



Porcupine. 



Ram 

(Gen. xv. 9; 
Is. xiv. 9.) 



Roe 

Roebuck. 

Sheep 

(Gen. iv. 2; 
xlvii. 3.) 



Swine 

(Lev. xi. 7; 
2 Mac. vi. 18 ; 
Matt. vli. 6.) 



Pered... 

YjtXlOl'OS. 



(l)Bakar 

Hoo-xos. 

(2) Abirim. 

TavpOi TTIOVCS. 

(3) Sh6r. 
/aoffX '. 



AyTl.. 



Ts6n 

7rpoj3aTa. 



Chazer., 
Bs. 



Description. 



The jackal (Canis aureus) is very common in Palestine. Two words occur in 
the Hebrew, viz. shilal, universally rendered "fox," though often meaning 
" jackal ; " and lyylm (pi.), " wild beasts of the Islands," which certainly seems 
to refer to jackals; so also tavnim (pi.), "dragons, which occurs thirteen 
times, is used as a synonym of lyylm: the root of both is a word meaning 
"howl." Jackals "howl in the desert," herd in packs (lyy'irn and tannim are 
always plural), and are fond of grapes. The Arabic for islidal is sliakal ; and 
jackals still infest Syria by hundreds, being specially numerous at Baalbec, in 
the Jordan Valley, and around the walls of Jerusalem. .See Fox. 

Many cities and localities in Palestine bear in their names (Nimrah) a token of 
the prevalence of leopards in their vicinity, e.g. Belh-nimrah (which see), and the 
Nimrim in Moab. burner means " spotted." On a broken Assyrian obelisk Tig- 
lath-Pileser 1 is recorded to have hunted and killed leopards in the country of the 
Bittites (I.e. S. of Palestine). The leopard is still common there ; the cheetah also 
haunts Mount T abor, the Galilaean hills, Gilead, &c. In Scripture, illustrations 
are drawn from its " spots," its " watching for prey," its " activity," &c. 

Five words occur in Hebrew: (1) general term; (2) "fierce;" (3) "strong;" (4) 
roaring;" (5) poetical. The whole five occur in Jobiv. 10, 11. The oldest name is 
laish," whence comes the name of the city Laish. In no passage is any men- 
tion made of hunting it, except in Job, though Ezekiel refers to its being taken in 
a net or pit (Ezek. xix.2-9) ; but on Assyrian monuments hunting the lion is a very 
favourite subject. Tiglath-Pileser slew a hundred and twenty. It is still found 
in India and Africa. Besides mention of its depredations, the lion was the 
symbol of " strength." of the " tribe of Judah," and of " Christ" (Rev. v. 5). 



Two words are rendered " mole " in our Bible ; the former is mentioned among 
unclean animals, but thought by some to be a kind of lizard ; the latter is from 
the root chaphar, to " burrow," reduplicated, and so probably is the mole-rat 
(Spalax typhlus). No other mention occurs of either of these animals. No 
mole has yet been found in Palestine ; but the mole-rat is found in the debris 
about Jerusalem. It is silvery grey, without tail or eyes, and about ten inches 
long ; It feeds on bulbs, and lives in companies underground. 

The 'akhbar is mentioned as an unclean animal, and its name is generic of 
any small rodent. The ravages of the field-mouse were part of the plagues in- 
flicted on Philistia during the detention of the ark. In Palestine are found the 
rat, mouse, marmot, dormouse, and jerboa (springing like a kangaroo, and Hv 
ing in sandy districts). The "hamster" is an article of food in Northern Syria, 
and is probably the 'akhbar, an "abominable thing eaten," condemned by Isaiah. 

Three Hebrew words (pered, rekesh, yimtin) are translated "mule" in our 
A.V.; of which the first only is correct, the second ought to be " camel," andf 
the third is doubtful. It occurs only once (Gen. xxxvi. 24), and is thought by/ 
some to indicate a discovery by a herdsman of the crossing of breeds of cattle ; 
but the Vulgate renders his discovery "warm springs" of water. The mule 
was not used by the Hebrews before David's time, when with the horse it sup. 
planted the ass as the royal beast. It is still the most valuable beast of burden v 
carrying heavier weights, and possessing greater powers of endurance in a 
mountainous country, than the horse, ass, or camel. Mules of a superior breed 
are found on Assyrian monuments. 

" Ox " is the generic term for the bovine race There are many names bv 
which it is distinguished in the Bible, marking difference of age or sex: e.g. 
bakhr, collective name for "ploughing cattle;" eglath bakar, " heifer ;" par 
ben bdk&r, "young bullock;" egel (m.), eylah (/.), "a calf;" abirim, "strong 
ones," i.e. "bulls;" xh6r (Cbald. tor, Ezra vi. 9), "one head of cattle." 

They were pastured " in the open," there being no fences, hence many of the 
enactments ; but could not have been extensively used for food, since there is 
little grazing land. They are now rare in central districts from Lebanon to 
Hebron, and nowhere pastured, except in Dothan, Shechem, and Hamath. 
They are small, shaggy, short-legged, both long- and short-homed. They 
were used for sacrifices, ploughing, treading out corn, drawing waggons (Num. 
vii. 3). See Unicorn, and Cattle. 

See Hedgehog. 

This animal was the offering of Abraham instead of his son. It was the pre 
scribed sacrifice for trespass-offering, for the new moon, and the Day of Atone- 
ment ; the fat of its broad tail was part of the peace-offering to Jehovah. It 
was the symbol of power or might (Luke i. 69), and of leadership (Is. xiv. 9) : 
and among the Egyptians represented the omnipotence of the Deity. Its dyed 
skins were highly esteemed (Exod. xxv. 5). See Sheep. 

See Deer. 

Ctois lalicaudatus, a variety of the broad-tailed sheep, with white body, head 
and neck black or dark brown, wool thick. Sheep-keeping was one of the ear- 
liest industries, particularly among the Hebrews, even when offensive to their 
neighbours (Gen. xlvi. 34). It is used as a symbol of God's pastoral care for 
man, both in the Old and New Testament. It is still one of the industries of 
Palestine, and the " ewe lamb " is the pet animal of the peasant of Jerusalem. 
See Ram. 

The Hebrews and Phoenicians abhorred swine, and the Mosaic Law classed 
them with unclean animals, their flesh when badly cooked being productive of 

Sarasltical disease. Ill Uospel times they were kept, and probably eaten, around, 
' not in, Palestine. 



BIRDS FOUND IN PALESTINE. 



English 

Name. 



Unicorn . . 

(Job xxxix. 9— 
12.) 

(Num. xxiil. 
22.) 



Weasel 

(Lev. id. 29.) 



Wolf 

(den. xlix. 27 ; 
Ezek. xxii. 27.) 



Hebrew 
and Greek. 



Reem, orRelm.. 

JLLOPOKCfHOS. 

aSpoi. 



Choled.. 



Zeel>.. 

AvKOS. 



Description. 



The LXX. translation has passed Into our A.V., but is erroneous, as the men- 
tion of two horns on one reem (Deut. xxxiii. 17) proves. There Joseph is com- 
pared to a reem, his two horns being Ephraim and Manasseh. It was a very 
strong, wild ox, untameable, having two tall horns, with which it gored : it is 
distinct from oxen and bulls, and is used figuratively for " prince " or " chief- 
tain " (Is. xxxiv. 6, 7). The description of it tallies with Caesar's account of the 
Hercynian Urns, which ranged from the Rhine to China, from Siberia to S. 
Persia. It is sculptured on Assyrian monuments, and the kings of Assyria 
hunted rimu in Lebanon and Palestine, B.C. 884. 

The rimu (Assyr.), or reem (Hebr. ), is the Bos primigenius, a species of wild 
ox, with strong, thick, long, curved horns, and a hump on its back. 

This word occurs only once among " unclean creeping things." The Hebrew 
is allied to the Arabic khuld, " mole-rat ; " and its root being chalad, " to dig," 
it seems to express the habits of that animal rather than those of the "weasel." 
In some Rabbinical writers cliuldat is the " mole," in others the "polecat:" but 
the description of the habits of the choled in the Talmud is more applicable to 
the "weasel." Weasels and polecats are common in Palestine. See Mole. 

The Canis lupus of Syria is larger and of lighter colour than the European 
species. It still infests the hill country of Benjamin, the ravines of Galilee and 
Lebanon, and the hills of Bashan and Gilead. It was the symbol of Benjamin, 
and is used in Scripture as illustrative of ravening after its prey, stealing on it 
by night, &c. ; so of dishonest gain, extortion, oppression, &c. 



XXXVII. BIRDS FOUND IN" PALESTINE, 

WITH A REFERENCE TO THOSE NAMED IN SCRIPTURE. 
l?.B.—V.L.,= Yan Lennep ; H.= Houghton; 1.=Tristram. 



English 

Name. 



Avocet 

Bat 

(Lev. xl. 19.) 

Bee-eater 



Atalleph. 



Bittern 

(Zeph.ii.14.) 



Blackbird . 
Blackcap.. 



Blue Jay. 
Bulbul.... 



Chat. 



Cock 

(Mark xlv. 30.) 

Cormorant 

(Lev. xi. 17.) 
(Is. xxxiv. 11.) 

Corn-Bunting. 

Cretchmaker's 
Bunting. 

Crane 

(Is.xxxvlii.14.) 

Crow 

(Prov.xxx. 17.) 



Cuckoo 

(Lev. xl. 16.) 



Dove 

(I8.xxxvili.14.) 
Dunlin 



Hebrew 
and Greek. 



KIpp6d . 



aAeKTtup. 

Shal&k 

KaTapaKTT]S. 

Kaath. 

7reAexd?. 



Agur.... 

XeAl6col>. 



Oreh.. 
Kopa£. 



Shachaph. 
Aapos. 



Tonah.... 

7repi(7Tcpa. 



Specimens 

found by 

Palestine 

Explorers. 



Recurvirostra 
avocetta. 

Vesperugo 
Kuhlii. 

Merops apia- 

ster. 
Botaurus stel- 

laris. T. 
Ardeola minu- 

ta. 
Merula. 
Silvia atrica- 

pllla. 



(?) 
Jericho 



Ixus xantho- 

pygius. 
Saxlcola liha- 

notica. 
I'ratincola ru- 

bicola. 
Dromolsealeu- 

copygia. 

Phalacrocorax 
carbo. 



Emhcriza mi- 
liaria. 

Emberiza cas- 
sia. 

Grus cinerea, 
T. 



Corvus umbri- 
nus. 



Cuculus cano- 

rus. 
Oxylophus 

glandarius. 



Tringa cinclus, 



Where 

FOCND. 



Anti-Llba 

nus. 



Beit Atab. 



Bethle- 
hem. 



Ain ^esh- 
kah. 



AinFasail 
AinFasail 



Jordan 

Valley. 
AinFasail 



Remarks. 



Bats are included in the Bible among " birds," and also 
among " creepers on all fours." See Quadrupeds, p. 67. 

A summer migrant. 

See Quadrupeds, p. 67. 

Bought at Jerusalem. 

Found in Palestine ; not migratory. VJL. 

Still found in Palestine. V.L. 

Peculiar to Syria. The nightingale is so called, as also a 
titmouse. V.L. 



Prffbably k&ath Is the " pelican " (see marginal reading) : 
but the common cormorant frequents the coast, comes up 
the Eishon, and is found on the Sea of Galilee and on the 
Jordan ; and this is probably the slidldk. T. 



Some think the "crane" should be "stork," which see. 
Others agree with A.V. Cranes flock to the wilderness of 
Beersheba in winter. T. 

Ordinary cinereal crows are very common scavengers, 
and are identified with the " ravens " that fed Elijah. V.L. 
But the term includes the whole tribe of crows, e.g. rooks, 
jackdaws, &c, all of which are very numerous. T. 

Some translate shachaph " sea-gull " (as the LXX.). 

Summer migrant to Palestine. 
See Pigeon. 



BIRDS FOUND IN PALESTINE. 



English 
Name. 



Ducks 

Eagle 

(Deut. xxxii. 
11.) 

" Gier 

(Lev. xl. 18.) 

Fowl, fatted... 
(1 Kin. lv. 23.) 



Glede 

(Deut. xlv. 13.) 
Goldfinch... 



Grakle.. 
Grouse.. 
Harrier. 



Hawk 

(Jobxxxix.26.) 

" Night 

(Lev. xi. 16.) 

Hen 

(Luke xiii. 34.) 
Heron 

(Lev. xl. 19.) 



Hoopoe 

(Lev. xi. 19.) 



Jar 

Kestrel. 



Kingfisher. 



Kite 

(Lev. xi. 14.) 

Lark 



Lapwing 

(Lev. xi. 19.) 
Magpie 



Nuthatch . 



Owl 

(Is. xxxiv. 13.) 

" great 

(Lev. xi. 17.) 
(Is. xxxiv. 15.) 



" little 

(Lev. xi. 17.) 
" of desert.. 

(Ps. cii. 6.) 

" screech 

(Is. xxxiv. 14.) 



Osprey 

(Lev. xi. 13.) 



Ossifrage 

(Lev. xi. 13.) 

Ostrich 

(Lam. iv. 3.) 



Partridge 

(Jer. xvii. 11.) 



(1 Sam. xxvi. 
20.) 



Hebrew 
and Gbeek. 



Nesher. 

deTOS. 



Racham 

jrop</>vptwi*. 



Barburrm.. 
Abusim . . . 



Baah. 



Netz 

<=pa£. 

Tachm&s.. 
yAavf . 



Anaphah... 

XapaSptds. 



Duklpath. 

€7TO<//. 



Netz. 



Ayyah.. 

IKTlfO?. 



Duklpath . 

eno\p. 



Bath-haya'anah. 
o-rpouflds. 
Tanshooph 



Kippos 

K6s... ; 



VVKTlKOpa£. 

Lilith ; 

ovoicivTavpos. 

Asniyah 

dAtaiero?. 



Peres 

yv<l>- 
Ya'anah... 

(TTpovOiOV. 

Kore. 



tf. 



Specimens 

FOUND BY 

Palestine 
Explorers. 



Circaetus Gal 

licus. 
Gyps f ulvus.T 
Neophron 
percnopterus 



Buteo ferox. 

Carduelis ele 

gans. 
Amydrus Tris- 

trami. 
Pterocles Se- 

negallus. 
Circus aerugi- 

nosus. 
C. cineraceus. 
Accipiter ni- 

sus. 
Caprimulgus 

(?) T. 



Ardeola coma- 

ta. 
Ardea cinerea. 

T. 
Upupa epops. 



Caprimulgus 
Europaeus. 

Tinnunculus 
alaudarius. 

T. Cenchris. 

Alcedo ispida 

Ceryle rudis. 

Alcyon Smyr 
nensis. 

Mllvus regalis 



Where 
Found. 



Yebua., 



Rem abes. 



Bethle- 
hem. 
Mar-Saba- 

Desert. 

Dead Sea 



Galerida cris 

tata. 
Otocoris peni 

cillata. 



Sitta Syriaca. 



Bubo Ascala 
phus 



Athene meri- 
dionalis. 



Otus vulgaris. 

Pandion hall- 
aetus. 



Gypaetus bar- 

batus. 
Struthio ca- 

melus. 

Caccabis Grse- 

cus. 
Ammoperdix 

heyii. 



Jordan 
Valley. 



Bludan 
Beit Atab 



Ramleh. 
Jericho. 



Jaffa. 



Anti-Liba 
nus. 



Anti-Liba 
nus. 



Jericho. 



Bethle- 
hem. 



Jericho. 



Jericho. 



Ducks, wild and domestic, are found everywhere. 
Feeds on reptiles. The Arabic nissir, i.e. griffon, great 
vulture. Found in Palestine and Egypt. 

The " Egyptian vulture," or " Pharaoh's hen," common in 
Asia and all parts of Africa ; migratory from Palestine in 
the winter. 

" Fatted fowl," probably *' geese," which abound all over 
Palestine, as likewise domestic fowls. The native country 
of the latter is Asia, and they were not imported into Pales- 
tine till after the Captivity. V.L. 

Probably the "buzzard," of which there are three kinds 
in Palestine, the commonest being the large red species 
resembling a small eagle. T. 

Dead Sea and Jordan Valley. 
Also in Jordan Valley. 

Netz is generic, including the whole kestrel tribe. T. 

Doubtful ; perhaps " night-jar." Some say, a kind of owl 

See Fowl. 

White, blue, and brown herons are found ; also the " buff- 
backed" (often called the "ibis"), especially about the 
Waters of Merom. H. 

Summer visitant to Palestine ; very common, especially 
in woods and near rocky watercourses. It is a very filthy 
feeder, and therefore unclean. T. 

Abounds in all southern Palestine. T. 



Found likewise in Asia Minor. 

Ayyah is a generic term for " keen-sighted " birds 
regalis very common in winter. 

More abundant in species and individuals than in Eng- 
land. T. 
Found only on mountain tops of S. W. Asia. 

No doubt the hoopoe, since the Arabic term is the same ; 
In size similar to the thrush, but crested. See Hoopoe. 

One of the most valuable scavengers of Syria, relieving 
cattle of flies and vermin. 



Many agree with the LXX. in regarding it as an ostrich. 

Kippos and lilith are both found at Jericho. The former 
can scarcely be the " ibis," which could not live among the 
ruins of Petra ; but kos is called by the Arabs " mother of 
ruins." K6s (a cup) is by some translated " pelican," from 
its pouch. T. Some translate kippos, "arrow-snake." 



Fish-eating eagle, never plentiful, on account of the 
scarcity of its food ; but the term includes also the " short- 
toed " eagle, by far the most common in Palestine. 

The Lammer-geier, most magnificent of the vulture spe- 
cies; found sparingly in most rocky ravines. Both the 
Hebrew and English names mean " bone-breaker." T. 

Still found in the wilderness of Sinai. 

Found everywhere In Palestine and Egypt, especially the 
rock partridge. 
Peculiar to the Jordan Valley. 



BIRDS FOUND IN PALESTINE. 



English 

Name. 



Peacock... 
(1 Kin. x. 22.) 

Pelican 

(Ps. cii. 6.) 

Pigeon 

(Ps.lxvili.13; 
Matt. iii. 16.) 



(Gen. xv. 9.) 
Plover 



Quail ... 

(Ex. xvi. 13.) 



Raven 

(Prov.xxx.17.) 



Redstart . 



Hebkew 
and Greek. 



Tucciyim. 

(plural) 

T0LU1S. 

Kaath..... 

Yonah.... 
TrepitTTepd. 

Goza.1 

nepurrepd. 



Selav.... 

bpTvyotxTJTpa. 



Robin.. 



Sandpiper.. 
Shrike , 



parrow 

(Ps. cii. 7.) 



Starling 

Stork 

(Jer. Till. 7.) 



Sun-bird . 



Swallow 

(Prov. xxvi.2; 
Ps.lxxxiv.3.) 

(Is.xzxvlli.14.) 



Swan 

(Lev. xi. 18.) 



Swift 

(Is.xxxvlii.14.) 



Thrush . 



Tit, great 

Turtledove.... 

(Gen. xv. 9; 

Lev. 1. 14.) 

Vulture 

(Lev. xl. 14.) 
(Ex. xix. 4.) 



Wagtail.... 
Water-rail . 



Oreb. . 

:6pa£. 



Tzippor.., 

<TTpoV0iov. 



Khasldah. 
a(TtSa. 



Deror 

0TpOU#ds. 

Agur. 

XtAtSui»>. 

Tinshemeth., 



Sis, Sus... 
irepitrrepa. 



Tor-yonah . 
rpvyuiv. 



Daah 

yiii//. 

Racham. 

aerbs. 



Specimens 

FOUND BY 

Palestine 
Explorers. 



Pavo cristatus 



Where 
Foond. 



Charadrius hi- 
aticula. 



Coturnix vul- 
garis. 



Ruticilla phce- 
nicura. 
" Tithys. 

Erytbasus ru- 

bicula. 
Ruticilla Sue- 

cica. 
Coracias gar- 

rula. 
Trlngoides hy- 

poleucos. 

Lanius latho- 
ra. 

"auileulatus. (Jordan 
" nubicus. j Valley. 

Passer salica- AinFasail 
rius. 

Fringilla pa-. Jericho 
tronia. 

Sturnus vul- 
garis. 

Ciconia alba 
T. 



Jaffa. 



Jordan 

Valley. 
Bludan. 

Jericho. 



Gaza. 



Solomon's 
Pools. 



Jericho. 



Cinnyris osea 

Uirundo rus 

tica. 



Cvpsellus mel- 

" apis. 
" affinls. 

Petrocincta 

cyanus. 
Traterophus 

chalybeus. 

Parus major. 
Turtur auri 

tus. 

" rlsorius. 



Motaclllaalba. 
sulphurea. 
Rallus aquatl- 



Jericho. 



Jordan 
Valley. 



Jordan 
Valley. 



Mar-Saba. 
Jericho. 



Beit Atab 
Tebua. 



Remabks. 



Not native ; imported by Solomon from Malabar Coast, 
or Ceylon; extinct. The name is not Hebrew, but Tamil, 
togel, and the peacock is still called by it in Ceylon. 

Spends the winter In Palestine ; migrates in the summer 
to Russia. 

Called " dove " in A.V. Blue or black, with patches of 
white : common and migratory. There are the wood-, rock-, 
and wild-pigeons. V.L. 



Like a small partridge ; migratory for breeding in spring 
from Africa to high plains of Asia Minor, Turkey, and S. 
Russia. They alight on the shores of the Red Sea for rest 
before passing over the mountains ; and are found by the 
Dead Sea. Their flesh is a delicacy. 

See Crow. 



Ramleh. 
Jericho. 



Summer migrant to Palestine. 



Winter migrant to Palestine. 



Same as English species. 

lias very much larger toes and feet than the English 

species. 



The word occurs forty times in the Bible ; and is always, 
with two exceptions, translated " bird," or "fowl." Spar- 
rows swarm In the Plain of Gennesaret, and are trapped and 
sold for very little ; but they are very sparse and solitary in 
Iuda;a. H. 



The black stork Is constantly seen, building In fir trees 
and the common stork on the roofs of houses and mosques 
they migrate to Egypt. Forbidden as food by the Mosaic law. 

Peculiar to the Jordan Valley. P.E. 

"Swallow" is thought to be a mistranslation for "crane," 
and xAs in the same passage is the "swift." Several species 
In Syria ; some frequent rivers, some crags. They save the 
country from a plague of flies. The common swallow 
abounds in the Mosque of Omar. V.L. 

Swans, white and gray, come down to the lakes in winter. 



Found everywhere in summer. T. 

Found all the year: it resembles the house martin. T. 

Sedentary. P.E . 

Peculiar to the Jordan Valley. P.E. 



Summer migrant to Palestine ; very common and abund- 
ant. P.E. See Pigeon. The palm-dove and ring-dove 
are sedentary. 

VultureB are very plentiful, and are the chief scavengers 
for the removal of the dead bodies of animals. V.L. See 
Eagle. 



XXXVIII. REPTILES OF THE BIBLE. 

In the Bible, reptiles are a connecting link between beasts and fishes. They are divided into the " moving creatures 
of the sea" (Gen. i. 20), among fish ; and the " creeping things " of the land (Gen. i. 25), after the Mammalia. Modern 
naturalists give us six orders of Keptilia, each of which is represented in Scripture ; but they are not very clearly 
distinguished. The following Table will present a general sketch of them, arranged alphabetically for facility of 
reference. 

N.B.— The names printed in Italics do not occur in the A.V., though the reptiles so called are now found, and are 
probably the same as those indicated by the Hebrew writers. 

B..=Sev. W. Houghton; T.=Canon Tristram; K.=^Vo/. Rolleston. 



c-w^TTon -NT.™™ Hebrew and Zoological 
English Name. Gkeek . Species. 



Adder 

(Ps. lviii. 4.) 
(Gen. xlix. 17.) 

(Ps. cxI. 3.) 

(Prov. xxiii.82; 
Job xx. 14-16.) 



Asp 

(Is. xi. 8.) 
Caterpillar. 



Chameleon ... 
(Lev. xi. 30.) 



Cockatrice 

(Is. lix. 5.) 



Crocodile 

(Lev. xi. 29.) 



Dabba 

(Lev. xi. 29.) 



Dragon 

(Is. xxxiv. 13; 
Ezek.xxix. 3.) 



Frog 

(Ex. viii. 2 ; 
Rev. xvi. 13.) 



Gecko 

(Lev. xi. 30.) 



Horseleech 

(Prov. xxx. 15.) 



Leviathan 

(Ps. lxxiv. 14 ; 
Job xll. 1.) 



(1) Pethen 

acnrts. 
(2)_ Shephiphon. 

(3) 'Achsub 

)3acriAt{TKOs. 
(4)_ Tziph'oni. . . 

d<71Tt5, 



Pethen. 



(1) Coach 

\a/*aiA€W. 



(2) Tinshemeth 
a(TirdAaS. 



Tzeph'a 

Tziph'oni. 

a(T7ris. 
pOKoSeiAos . 



Tzab. 

KpoKodeiAo? %€p. 
craios. 



Tan 

Tannin. 



Tzepharde'i 
/Barpaxos. 



Anakah. 
fxvyaATj. 



Alukah... 
LXX. (?) 



Llyyathan.. 

6paKtoi\ 



Cobra. 



Cerastes Hassel 

quistii. 
Vipera Euphra- 

tica. 
Daboia xanthina 



Egyptian cobra 
(Najanaje). 



Psammosaurus 
scincus. T. 

Hydrosaurus 
Niloticus. T. 



Chameleo vul- 
garis. T. 



Daboia xanthina. 



Uromastis spi- 
nispes. 



Rana esculenta. 
Hyla arborea. 



Ptyodactylus 
gecko. 



Haemopis san- 
guisuga. H. 

Hirudo medi- 
cinalis. T. 

Crocodilus vul- 
garis. 



Remarks. 



"Adder" is the translation in the A.V. of four Hebrew words, 
viz. pethen, shephiphon (once), 'aclisub (once), and tziph'oni 
(once). Of these the first is generic, and the remaining three 
all denote a venomous serpent. The second (horned snake) is well 
known in the sandy deserts of Arabia, Egypt, Sahara, &c. ; it is 
about a foot long, pale brown, with black irregular spots, and 
two horns above its eyes. It lies in ambush, occasionally biting 
the heels of horses, and is often found in the wilderness of 
Judaea. It is thought to have been the instrument of Cleopatra's 
death. Mentioned five times in the Bible. Poisonous ; dwelling 
in holes ; distends its neck, and stands erect ; some are proof 
against snake-charmers. It is the sacred and royal emblem on 
Egyptian monuments ; the symbol of the protecting divinity. 



See Locust, Gazam, p. 77. It is doubtful whether the Jews 
knew that butterflies ceme from caterpillars. R. 

The coach, rendered " chameleon," is thought to be the monitor 
lizard, which is highly prized as a destroyer of crocodiles' eggs. 
Of the two kinds, the former is common in Egypt, the Sinaitic 
peninsula, and Judaea, and is about five feet long; the latter, 
resembling it, is common in Egypt, where it was reverenced, and 
is figured on Egyptian sculptures. T. 

Tinshemeth, translated "mole," is, from its derivation, sup- 
posed to be the chameleon, a kind of lizard, living in trees and 
feeding on insects ; very common In Palestine and Egypt. T. 

See Serpent, No. 7. It is mentioned five times (once trans- 
lated "adder," Prov. xxiii. 32) ; but, from Is. lix. 5, would seem 
to be more deadly than the pethen. 

The word translated "tortoise" (which see), is rendered in 
the LXX. " land crocodile." See Dabba. 
The crocodile is probably the animal called Leviathan, which 

The Arabic dhab, thought by some to be the tzab (tortoise of 
A.V.), a large species of lizard, common in the sands of Arabia, 
well known in Judaea; burrowing in sand, and living in holes or 
rocks ; feeding on beetles. T. 

In the passages where " dragon " is used as the symbol of 
Egypt, the "crocodile" is meant. Tan (always pi.) is classed with 
wild beasts and fowls, and inhabits "desert places;" it "wails," 
" cries," and " snuffs up the wind ;" hence thought to be the 
Jackal, which see, p. 69. 

Tannin is a water-monster, with feet, or a huge land reptile, 
as that " serpent " into which Moses' rod was changed. In the 
former sense it is synonymous with " leviathan." 

The Hebrew word is of Arabic extraction, and only occurs 
in the Old Testament in connexion with the Egyptian plague. 
The frog was adored as a female deity in Egypt, and was the 
symbol of regeneration. In the Book of Revelation frogs re- 

firesent " uncleanness." The Esculenla, a water-frog, is common 
n Egypt, and the Hyla, or tree-frog, in Palestine. 

Anakah ("ferret" in A.V.), from its classification among "creep- 
ing things," is more probably the "gecko," a lizard uttering a 
mournful noise (the meaning of andkah). It is found in all 
parts of Palestine and Egypt, frequenting rocks, ruins, and 
houses. Its appearance is repulsive, and it is regarded with 
disgust. T. 

The 'alukah is only once mentioned, and by some thought to 
be the vampire-bat, its root meaning "to suck ;" but the Arabs 
call a leech 'alak, and so the LXX. and Vulgate translate it. The 
horseleech is found in Palestine, but the medicinal leech is 
much more abundant. 

The word occurs five times, and in every case but one (Ps. civ. 
26) denotes the " crocodile ;" though some think that, in Is. xxvil. 
1, it refers to the great python, often seen on Egyptian monu- 
ments. T. There Is a full description of it in Job. It is not now 
found in Palestine, but has been captured within the last century 
In the river Zurka, which flows through the plain of Sharon. 

73 



Lizard 

(Lev. xl. 30.) 



REPTILES OF THE BIBLE. 



English Name. 



Mole. 



Scorpion 

(Deut. viii. 15; 
Luke x. 19.) 



Serpent 

(Ps. lviii.4; 
Prov. xxx. 19.) 
(Ex. vii.9, 10.) 

(Ps. lviii. 4.) 

(Gen. xlix. 17.) 

(Job xx. 16.) 

(Ps. cxl. S.) 



(Prov. xxiil. 
32; Is. xi. 8.) 

" fiery 

(Num.xxi.6-8.) 

" fiery flying. . 
(Is. xiv. 29.) 



Snail 

(Lev. xi. 30.) 



(Ps. lviii. 8.) 



Snake. 
Toad. . . 



Tortoise 

(Lev. xl. 29.) 



V-iper 

(Job xx. 16; Is. 
xxx. 6; lix.5.) 



Worm 

(IB. li. 8.) 

(Ex. xvl. 20 ; 
Job xxv. 6 ; 
Is. xiv. 11.) 

(Job xxv. 6 ; 
Is. xiv. 11.) 



earth. 



" canker... 
" palmer... 
" crimson.. 



Hebrew and 
Greek. 



Letaah 



Tinshemeth . 
aa7raAaf . 
Akrabim 

(TKOpTTLOS. 



(1) Nachash.... 

6<tn5. 

(2) Tannin. 
SpaKojv. 

(3) Pethen 

affTris. 

(4) Shephtphon 

(5) Epheh 

(6) Achshfib.... 
/UacriAttr/cos. 

(7) Tsepha 

SSraph ._ 

6(f>t5 OavaTujv. 

TajLLefOS. 



(1) Chomet. 

aaupa. 



(2) Shablul. 

K1JP09. 



Tzab 

KpOKofieiAo? \ep' 
craios. 



Epheh. 



(1) Sas 

OT)S. 

(2) Rimmah. 
aanpia. 

(3) Tole'ah... 

CTKU>A7j£. 



Zoological 
Species. 



Generic (?) . 



Generic term. 



Cobra .(Egyp- 

tiaca. 
Cerastes Hassel- 

quistii. 
Echidna Mauri- 

tanica. 
Vipera Euphra- 

tica, or Vipera 

ammodytes. 
Daboia xantbi- 

na (?). T. 



Generic. 



Bufo Pantherlnus 

(1) Testudo Graeca, 
(2 Testudo mar- 

ginata. 
(3) Emys Caspica. 



Echis arenieola. 
T. (Sand-Viper.) 



Tortrix vitlsa- 
na (?). fi. 



Lumbricus. T.. 
Myrlap oda. T. 



Remarks. 



The word only occurs once, but there is no question as to its 
meaning. Lizards abound everywhere, and the species are very 
numerous. There are those of the land, the water, and sandy 
desert. Every district has its kinds ; but they swarm in the 
desert places, while some frequent cultivated plains, and others 
the forests of Tabor and Gilead. Perhaps let&ah is the generic 
term of the whole lizard tribe. T. 

See Chameleon. 

Scorpions are named as part of the terrors of the wilderness of 
Sinai (where they are still abundant, and the species numerous) ; 
also as symbols of desolation, and as Divine scourges. More 
than ten distinct species have been found in Palestine. They 
swarm in many parts, and their sting is painful and dangerous. T 

Seven Hebrew words are used for various kinds of serpents, 
translated somewhat indiscriminately :— (1) Generic term, denot- 
ing no particular species. (2) Generally rendered "dragon," 
sometimes "serpent," sometimes "whale" (Job vii. 12, &c), 
seems to denote any sea or land monster, therefore not to be 
limited to any species. (3) Deaf ADDER,orpoisonousAsp, which 
see. (4) Poisonous adder of sandy deserts. (5) Thrice mentioned 
(see Viper). (6) Found only in one passage, "adders' poison." 
(7) Five times mentioned; translated in A. V. by "adder " and 
"cockatrice," the latter fabulous, supposed to be hatched by 
cock from serpents' eggs, and so represented as a dragon with 
cock's head ; called also " basilisk," or crested serpent. It may 
be the large yellow-streaked serpent, not uncommon in Pales 
tine ; dangerous from its size and nightly prowlings. T. 

Serpent s were generally regarded by the ancients as symbols of 
the spirit of evil. More than twenty species have been lately 
found in Palestine ; but only nine are poisonous, viz. the cobra, 
six species of vipeis, Daboia xanthina, and Echis arenieola. 

" Fiery " or " deadly " serpents were probably so called from 
the burning fever caused by their bites. The " fiery flying ser- 
pent" is distinct from this; but "flying" is poetic linagery, not 
in accordance with natural phenomena. 

For the habits and peculiarities of serpents noted in Scripture, 
see Tristram's "Natural History of the Bible." 

Two Hebrew words are translated "snail" in theA.V. Each 
occurs only once. (1) Chomet among unclean creeping things, is 
translated in ancient versions by some kind of lizard, probably a 
sand-lizard, of which there are many species in the Sinaitic 
peninsula and Judfean wilderness, many of which have no visible 
feet, and so were distinguished byMoses from the other lizards. T. 

(2) Shablul is evidently a snail that wastes away; the allusion 
being to the popular error that the slime emitted in its track 
gradually consumed it, or to the fact of its melting under the 
influence of salt, which makes it a fit illustration of the wicked 
blighted by God's curse. More than 140 species of land and fresh- 
water molluscs have been found in Palestine, many being pecul- 
iar to it. (.See Tristram's " Natural History of the Bible.") 

.See Serpent. 

Very common in all parts of Palestine. T. 

(1) The land tortoise is found everywhere, creeping over hills 
and plains in summer, burrowing under leaves at the foot of trees, 
or in rocky holes, in winter. It is the food of several birds of prey, 
andiseaten by the natives. (2) A larger kind are found on Mount 
Carmel. (3) Water species are very numerous in all streams and 
marshes, especially about the Waters of Merom. It feeds on fish, 
frogs, young birds, &c, and has a very offensive odour. T. See 
Dabba. 

A poisonous serpent. of small species, about one foot long; found 
in sandv districts and under stones by the Dead Sea; quick in 
movement. The viper which fastened on Paul's hand (Actsxxviii. 
3) was the Vipera aspis, common in the Mediterranean Isles. T. 

Three words are translated (A.V.) by" worm :" (1) occurs only 
once, in connexion with the " moth," of which it is evidently the 
grub. .See Moth, p. 77. 

(2) and (3) are used many times.and are apparently synonymous ; 
generally of the maggots or grubs of insects, rather than the 
earthworm. Rimmah seems to mean the larvae of insects, espe- 
cially such as feed on putrid matter, e.g. dead ordiseased bodies, 
&c. Tole'ah rather denotes the caterpillar or centipede, eating, 
the vines and destroying the gourd (Jonah iv. 7); but it is also! 
used of the larvae of the meat-fly, feeding on dead bodies of the, 
slain (Is. lxvi. 24), where it, is the symbol of eternal punishment.! 
It is doubtful what, worm is meant by o-KuiArjf (Acts xii. 23), the 
special scourge of Herod Agrippa, as also of Herod the Great and 
Antlociius Epiphanes. Probably "serpents" are meant In Mic. 
vii. 17. 

Several species of earth-worms, and of centipedes ormilllpedes, 
abound in Palestine, furnishing food for birds. T. 
See Locust, Yelek, p. 77. 
" " Gazam, p. 77. 
See Cochineal, p. 76. 



XXXIX. AQUATIC ANIMALS OF THE BIBLE. 

"The Holy Land " is strictly an inland tract of mountains, for the Israelites had no possessions (with the exception 
of Joppa) on the coast, the one part of which belonged to the Phoenicians, the other to the Philistines, whose chief 
god wasDagon, having the face and hands of a man, the body of a fish (1 Sam. v. 4). 

Its one river is the Jordan, too rapid, too muddy, too deep in its hot rocky bed for angling to be either pleasurable 
or profitable. The smaller streams (Kishon and Jabbok) were on the confines, and were, alternately, dry and rushing 
torrents. Of its three lakes, the largest (the Dead Sea) was almost entirely destitute of all life, animal and vegetable 
(with the exception, it is said, of some molluscs,— the Surgut salvia h usantX ilelanopsis); so that the only fishing preserves 
were the Lake of Geunesaret and the pools of Heshbon (Cant. vii. 4). The drag-net and the hook as implements for 
capturing fish are mentioned by Isaiah (xix. 8), but in connexion with Egypt and the Egyptians. 

Beyond mention of the fact of the creation of fish generally, the Mosaic division of their species into the clean 
and unclean, their incidental mention in our Lord's history as an article of food, and of the occupation of fishing as 
a parabolic illustration, fish enter but little into the phraseology of the Bible ; and not a single species is named, it 
we except the whale, josephus notices that the species found in the Jordan and Lake of Gennesaret are identical 
with those in the Nile. Kecent explorers have confirmed that opinion, and found some that belong only to the 
African families. They are chiefly of the bream, carp, and perch tribes, the shoals of which, coming up at night to 
the mouths of the warm springs of the two Bethsaidas, are most extraordinary, often thickly covering an acre of 
water. The Slluroids were held by Egyptians, as well as Hebrews, to be unfit for food, on sanitary grounds. The 
Table given below will show the extent of the Palestine fisheries, and the species recently found. 

N.B.— T.= Tristram ; ~R—Bolleston. 



English Hebkew Animal 

Translation, and Geeek. Supposed. 



Remarks. 



Jonah's Fish. . 
(Jonah i. 17.) 



Tobit'sFish.. 



Onycha 

(Ex. xxx. 34 ; 
Eeclus. xxiv. 
15.) 



Djiggadol... 

KJJTOS. 



Shark (?). 



ixflvs 



Schecheletn 



Pearls 

(Job xxviii. 
18.) 



Purple (fish) . 



Gabish. . ... 

/xapyapi- 
Tat. 

Argaman . . 



Whale 

(Ex. vii. 9; 

x. 12: Deut. 

xxxil. 33 ; 

Ps. xci. 13 ; 

Jer. li. 34.) 
(Job vii. 12: 

Ps. lxxiv. 13, 14 ; 

Is. xxvli. 1 ; 

Ezek. xxlx. 

3; xxxii. 2.) 



Tannin. 

JJTOS. 



Sheat-fish (?). 
Siluridce. 



Wing-shell. 
Strombus. 



Pearl oyster. . , 

Aricula Mar- 

garitifera. 

Purple fish 

Murex bran- 

daris. 
M. trunculus. 



Some land- 
monster. 
Dragon, or 
Serpent (?). 



Some sea- 
monster. 
Crocodilus (?) 



The Hebrew only speaks of " a great fish," without particular specifica- 
tion; in Matt. xii. 40 that fish is translated "whale " (k7Jtos); but the Greek, 
like the Hebrew, is general, and strictly means only a " sea-monster." A 
whale has too contracted a throat to swallow a man ; but sharks capable 
of doing so are not uncommon in the Mediterranean. 

As Tobit's fish leaped out of the Tigris to attack a man (contrary to the 
habits of any known fish), it may have been a crocodile, or one of the 
Siluridce. Bochart says that Galen and Dioscorides prescribed the gall of 
the sheat-fish as an eye-salve. T. 

Twice referred to: once as an ingredient of the holy perfume of the taber- 
nacle ; once, in the Apocrypha, as emitting a delicious odour. The name 
"onyx" means a " claw" or " nail ; " and so the small shell on the foot of 
many molluscs, with which the larger shell is closed, gets its name. From 
this smaller shell, or valve, part of the ingredients of the compound 
" frankincense " were obtained. Many species of it are found in the Red 
Sea, and shells of the largest kind are familiar to us as old-fashioned 
chimney ornaments. R. 

Only once named in the Old Testament, often in the New ; always as 
a jewel. The pearl oyster is abundant in the Persian Gulf and Red Sea 
Its shell ("mother of pearl") is still a commodity of general traffic in Pa- 
lestine, being carved by the peasants into religious ornaments. 

A valuable dye (which Lydia sold), traditionally said to come from a 
small vessel in the throat of a shell-fish. Tyrian purple (ovjtery red) was 
of two kinds, one light (i.e. scarlet), the other dark (i.e. crimson) ; and 
probably, by admixture with other colours, various shades of purple and 
even blue, may have been subsequently produced. The art of extracting 
it, known to the Phoenicians, has been lost. It was of such a costly nature 
as to be one of the peculiar insignia of royalty or official distinction. 

The Hebrew word means a "monster" in animal life. In Gen. 1.21, 
great whale" is generic of all monsters moving in the waters ; but in Lam . 
iv. 3 the " whale " is specifically mentioned by one who knew its habits 
and its classification among mammalia. Two species of the dolphin have 
been found in the Mediterranean, and another in the Red Sea ; but true 
whales are also occasionally to be found in the former. R. 
See Leviathan, p. 73. 



FISHERIES OF PALESTINE, WITH THEIR PRODUCTS. 

N.B.— T.= Tristram ; H.= Houghton. 



Gennesabet.L. 



Bream 

Sheat-fish. 



Jabbok, R. 
Jordan, R 



Kishon, R. 



English Name. Ichthtological Species. 



Carp. 

Perch. 

Dog-fish 

Barbel.. 

Minnow 
Barbel. 
Bream. 
Blenny . 



Chromis Nilotica. H. 
Clarias macracanthus. T. 
Coracinus. T. 

Hemiehromis. T. 

Labeo barbus canis. H. 
Barbus longiceps. 

Cyprinodon Hammonis. H 
Blennius lupulus. 

55 



Remarks. 



The Siluroidssre unfit for food, and are the " bad flsli 
cast away" by the fishermen (Matt. xiii. 47, 15). 

Found by Livingstone in S.E. Africa. 



The Jabbok swarms with fish, swimming In a con 
tinuous line, coming and going. T. 

These all die on reaching the Dead Sea, where the; 
are devoured by the birds waiting for them (see Ezek" 
xlvii. 10). 

Fewer fish in the streams flowing westward than in 
those flowing eastward. 



XL. INSECTS OF THE BIBLE. 

Under this head are classed all those smaller creatures not Included In the preceding Tables. They are arranged rather 
for facility of reference than scientifically, and being in alphabetical order, any one of them can be found by the 
reader at a glance. 

JV.2?.— The names of insects given in Italics are not used in A. V. H.=Houghton ; T.= Tristram ; W.= Westwood. 



English Name. 



Ant 

(Prov. vi. 6—8; 
xxx. 25.) 



Bee 

(Ps. cxviil. 12; 
lSain. xiv.25.) 



Beetle 

tLev. xi. 21, 22.) 



(Hab. 11. 11.) 



Chargol . . 



Cochineal... 
(Is. i. 18.) 



Tola'ath . 

KOKKLVOS. 



Flea 

(1 Sam. xxlv.14; 
xxvi. 20.) 



Fly 

(Ex. viii.21; 
Ps. Ixxvlii. 

45.) 



(Eccles. x. 1.) 
(Is. Til. 18.) 



Gadfly. 



Gnat 

(Mat. xxiii.24.) 



Grasshopper.. 
(Judg. vi. 5; 
Lev. xi. 22.) 



Hornet , 

(Ex. xxiii.28.) 



Hebrew and 
Greek. 



Nemalah. 

Deborah. 
tLikitjva., 



Buprestls (?) . 



Chaphis. . 
ndvOapos. 



Par'osh. 
1//OAA09. 



(l)Arob,orOreb 
Kvvoixvia. 



(2) Zebub. 
fj.via. 



KU>PU>t//. 



Arbeh . . . 
Chagab. 

atcpts. 



Tzir'ah.. 
atpyjicia. 



Zoological 
Species Found. 



Formica, or Myr- 
mica. 



Apis melliflca. 
' Ligustica. 



Coccus ilicis . 



Pulex lrrltans.. 



Musca, or Culex., 



Scarabaeus co- 
prophagus. H. 



Hippobosca, or 
CEstrus H. 



Culex. 



VespaCrabro. 



Remarks. 



Ants are abundant in Palestine; and though they feed on flesh 
lnsects.and saccharine matter from trees,they store up corn, chaff, 
seeds, &c, to protect their nests from damp. They surpass most 
insects in instinct and industry. T. 

There are In abundance the hive bees of England, and yet 
more those of S. Europe, and the wild bees ; the allusions in 
Scripture are mainly to the last, which attack plunderers with 
great fury (Deut. i. 44). Their abundance is certified by the term 
descriptive of Palestine, " flowing with milk and honey," for 
which its climate and aromatic flora are peculiarly adapted. They 
are most numerous in the wilderness of Judaea (Matt. ill. 4). 
Honey was one of the delicacies sent by Jacob to Egypt, and a 
commodity supplied by Judah to the market at Tyre. T. They 
are also found in Assyria (Is. vii. 18). 

Various species of humble bees and mason bees are very 
numerous. 

Only once found in the Old Testament, among winged reptiles 
allowed for food. It is evidently, from the connexion, some kind 
of "locust," and not a"beetle," since the latter has not "legs above 
Its feet to leap withal." More than 400 species of beetles have been 
found in Palestine, theclimate being peculiarly suited to them. T. 

In Hab. ii. 11, Bochart renders Chaphis by "the scarabaeus," 
or sacred beetle of Egypt, with which the Jews were familiar ; 
it was an emblem of eternity and resurrection. (See Hope, in 
Trans. Entomol. Soc, ii. 173.) Though the LXX. and Vulgate 
favour this interpretation, Gesenius and others agree with the 
A.V., and translate it "beam." 

Tola'ath is always translated (A.V.) by "crimson" or "scarlet." 
It is literally the "crimson worm" (Arab. Kermez), but the latter 
word Is omitted, because in the texts the colour, not the insect, 
Is denoted. It is a cochineal, attaching itself to the Syrian holm- 
oak. The male is winged, the female wingless; and it is from 
the latter alone that the dye is gained. It is dark red, of the size of 
the kernel of a cherry, but when dry smaller than a wheat grain. 
It is very abundant in Palestine, though supplanted as a dye by 
the imported Mexican species.which feeds on the prickly pear. T. 

Only twice mentioned, as an illustration of the most insignifi- 
cant of creatures. Fleas swarm in the very sand of Egypt, and 
in the dust of all parts of Palestine, the greatest pests of man 
and beast. 

(1) Arob only occurs of the plague of flies in Egypt. It Is dis- 
puted whether the common house-fly or mosquito is meant; 
both are great pests in Egypt now, as also are the gad-fly and 
horse-fly. The common fly carries the poison of ophthalmia 
from man to man, and spreads its infection. It is probably here 
generic, including in the "plague of swarms," flies, sand-flies, 

fnats.mosquitos, &c. H. By some authors, Kirby (Bridgewater 
reatise, 11. 357), Michaslis, Kosenmiiller, Geddes, &c, the Oreb 
has been f ipposed to be a cockroach, Blatta sp. (See Hope, op. 
cit., ii. 180.) W. .._•", 

(2) Zebub, only twice mentioned, once as frequenting the rivers 
of Egypt ; again, as corrupting the apothecary's ointment;— the 
former a gad-fly tormenting horses on the banks of the Nile and 
Jordan, so pestiferous as to be deprecated by appeals to a special 
god, Baalzebub (of Ekron), whom the Jews derisively called 
" lord of the dunghill " (Baal-zebel). Probably the poisonous 
Txetse. described by Livingstone, is meant. W. The other would 
be the common fly, whose swarms would corrupt any unguent 
or savoury compote in a few minutes. 

Probably the Zebub of Eccles. x. 1. See Fly. 

The word is only found In the New Testament, where the proper 
rendering is "strain out a gnat," a metaphor from the custom 
of straining wine before drinking, to avoid breach of ceremonial 
law, in Lev. xi. 20, 23, 41, 42. Gnats and mosquitos are among 
the most prevalent pests of Egypt and Palestine, frequenting 
all marshy ground. H. 

A creeping thing, with "legs above its feet to leap withal," but 
used as an illustration of diminutive size ; therefore probably 
the smallest of the locust tribe. It is translated " locust " In 
2 Chron. vii. lb. (See Locust.) There are many brilliantly 
coloured species of this small insect. T. 

Hornets were abundant in Palestine, as is Indicated by the 
name of the valley of Zoreah (Josh. xv. 33), = "the place of 
hornets." The Bible phraseology betokens the dread with which 
they were regarded ; hut it 1b conjectured that God's promise to 

"76 ' 



INSECTS OF THE BIBLE. 



En&lish Name. 



Lice 

(Ex. viii. 16.) 



Locust 

(Ex. x. 4—6 ; 
Lev. xl. 22.) 



' (bald). 

(Lev. xi. 22.) 



(Joel i. 4.) 



(Joeli.4;Nah. 
iii. 15 : Ps. cv. 
34; Jer. li. 14. 
27.) 



(Deut. xxviii. 
42.) 



(Is. xxxiil. 4- 
Amos vii. 1.) 



(Ps. lxxvlll. 46.) 



Manna. 



Mosquito 

Moth , 

(Is. 1. 9 ; Job 
xiii. 28 ; xxvli. 
18.) 



SPIDER 

(Is. lix. 5.) 
(Prov. xxx. 28.) 



Hebrew and 
Gbeek. 



Kinnim . . 
oxi>td>es. 



(1) Arbeh.... 
/3po0xos. 



(2) Sal'am... 
a.TTa.Krj<;. 



(3) Chargol . . 



(4) Chagob.. 

OLKpiS. 



(5) Gazam. 

KajU.7TlJ. 



(6) Yelek.... 
ppoOxos. 



(7) Tzelatzal.. 
epv<ri/3i). 



(8) Gob., 
dxpis. 



(9) Chasil . . 



Ash.... 

<TJJS. 



(1) Accabish... 
apaxvy. 

(2) Semamith. 



Zoological 
Species Found. 



CEdipoda migra- 

toria. T. 
Locusta pere- 

grina. 



Truxalis. T. 



Larva of Arctia 

caja. H. 
CEdipoda migra- 

toria. H. 



Coccus manni- 
parus. Ehrenb 



Tinea. 



Epeira. 



Eemabks. 



drive out the Canaanites before Israel was metaphorical of a 
panic, or of preceding plagues generally, since no mention oc- 
curs in the Pentateuch of any such visitation of hornets. Four 
species (resembling ours, but larger) have beeu found there. H 

Lice are only mentioned in the record of the Egyptian 
plague, and the Hebrew name is thought to be of Egyptian 
origin. Some contend that "gnats" or "mosquitos" are 
meant ; but the latter spring from water, not from dust. Para- 
sitic insects abound in the East, and through the summer the 
Mohammedan men keep their heads shorn to avoid them. 

The " locust" includes the insects called in our version by 
the different names Beetle, Canker-worm, Caterpillar, 
Grasshopper, Locust, Bald-locust, Palmer- worm (which 
see). The Rabbis say there were 8UU species : but only about 
forty have yet been identified in Palestine. Its name, habits, 
ravages, appearance, &c. are constantly mentioned in Scrip- 
ture. The locusts swarm, and their ravages are great ; but in 
all stages of growth they are largely eaten by natives, and are 
a palatable food. Nine Hebrew words are used to express the 
locust species :— (1) General word (" multiplier "), used of the 
Egyptian plague, of the edible insect, and as the food of the 
Baptist, in four passages it is rendered "grass-hopper;" but 
it always seems to be migratory (1 Kin. viii. 37, &c). 

(2) Only mentioned once (probably Chaldee word, "de 
vourer") ; having a smooth head, and frequenting rocks. It 
answers to Truxalis, which is common in Palestine. T. 

(3) Only occurs once as an edible, clean animal. Rendered 
"beetle" (A.V.), which see. This may possib'ly be identical 
with the Cossus of the Eomans. "W. 

(4) Generally translated " grasshopper" (which see), but 
once " locust." From a comparison of texts we gather that it 
was the smallest of destructive leaping locusts, doubtless a 
grasshopper. H. 

(5) The " palmer-worm " of A.V., consuming what the 
locusts left, especially the fig-trees, vines, and olive-trees. The 
LXX. and other old versions translate it " caterpillar " gener- 
ally, which modern naturalists confirm, including the larvae 
of locusts before developing wings, the woolly-bear, &c. H. 
Or, a worm or grub destroying buds of plants. W. 

(6) The "canker-worm " of A.V., in five passages ; but rend- 
ered "caterpillar" in three. The name means "the licker" 
of the grass ; hence it seems to denote the larva of the locust, 
which is most destructive of all, only appearing after the 
winged locust has left, consuming all that remains, then as- 
suming wings and flying away (Nah. iii. 15). 

(7) Occurs only once; means the "tinkler" (see Cymbals, 
p. 93), applied to the locust from the noise of its wings ; prob- 
ably only a synonym. T. Evidently, from the name, identical 
with the Tsallsalya, or Zimb, of Bruce. W. 

(8) Once translated "locust," and twice "grasshoppers 
(margin, " green worms ") ; but no indication is given of any 
particular species, or whether the larva or full-grown insect is 
meant, though " green worm " would suggest the former. T. 

(9) Translated " caterpillar " in all passages, and always in 
eluded with the locust, in Solomon's dedication prayer and 
elsewhere, as a Divine plague. The Hebrew means "consumer," 
and is probably the locust in the larva state, and not a distinct 
species. 

A species of Coccus, closely allied to the cochineal insect, is 
found on Mount Sinai, upon the Tamarix mamiifera, which it 
punctures with its proboscis, causing it to discharge a gummy 
saccharine secretion, which quickly hardens and drops from 
the trees, when it is collected by the natives, who supersti- 
tiously regard it as the real manna of the Israelites. W. See 
Manna (Section XLI), p. 84. 

See Gnat, and Lice. 

The references to It in Scripture allude to the destruc- 
tion of clothes by its larvae, and it is cited as a mark of the 
perishable nature of temporal things, and the folly of the prev- 
alent Eastern custom of hoarding costly raiment. In Job 
xxvii. 18, " buildeth his house as a moth," reference is made to 
some leaf -rolling larvae. The moth is the only one of the genus 
Lepidoptera mentioned in Scripture ; but 280 species of this 
genus have been found, though the climateand theabsenceof 
wood are unfavorable to butterflies, moths, &c. T. 

Two Heb. words are translated " spider " (A.V.): (1) In refer- 
ence to Its web, as a metaphor of what Is fragile, flimsy, and 
temporary, as a warning to the wicked of th e weakness of their 
contrivances. (2) Occurs only once of the "spider" (A.V.) tak- 
ing hold with her hands ; but by some it is thought the Gecko 
is meant (which see, p. 73). The action is applicable to both. 
T. More than 700 species of spiders are found In Great Britain, 
and quite as many in Palestine. T. . 



7? 



XLI. TREES, PLANTS, FLOWERS, &c, OF THE BIBLE. 

N.B.—B.= Birdwood ; C.= Carruthers ; T. = Tristram. 



English 
Translation. 



Almond 

(Jer. i. 11, 12.) 



Almug 

(1 Kln.x.11,12.) 

Algum 

(2 Chron.il. 8.) 

Aloes 

or Lign-Aloes. 
(Ps.xlv. 8; 
Num. xxiv. 6.) 



Almug 

£uA<x TreXeKr/T 



ANI8E 

(Mat. xxlll.23.) 



Apple 

(S. of S. 11.3; 
Joel i. 12.) 



Ahallm.... . 

(1) <TTaJiTTj, 

(2) aKT)i/at. 



avr)0ov. 



(Is.xiiv.H.V 



Balm, 

or Balsam. 
(Jer. vlil. 22.) 



Barley 

(Ruth i. 22 ; 
Judg. vll. 13.) 



Bat Tree 

(Ps. xxxvll.35.) 



Bdellium 

(Gen. 11. 12.) 

Bean 

(2Sam.xvli.28 
Ezek. iv. 9.) 

Box 

(Is. xli. 19; lx 
13.) 



Hebrew 
and Greek. 



Shaked 

KapvLvq [j3a«T7j- 

, p ' a J ' 
afxvydaXov. 



Tappfiach. 



Oren. 

Trirvs. 



(1), Tzorl. 
ptJTiVq. 



(2) Bosem. 
Seorah 



Amygdalua 
communis. 



Pterocarpus 
talinus. T. 



Aquilaria agal- 
locha. T. 



Anethum 
olens. 



Ezrach ..... 

Kefipos Toy 

Aifidvov. 



Bdolach.. 
av9pa£. 

Pol 

Kva/xos. 

Teasshur 

7Tli£o9. 



Botanical 
Name. 



Pinus Halepensis. 



(a) Pistaela lentis 

cus. 
(6) Balanites 

^Egyptiaca. 
(c) Balsamoden- 

dron Gilead- 

cnse. 



Hordeum disti- 
chum. 



Laurus nobilis. 



Borassus 
formis. 



Vicia faba. 



(1) Buxus longifo 

Ha. 

(2) Juniperus 

phcenicea. 



Remarks. 



The almond blossoms before the leaves come out, hence its 
Hebrew name shaked, "hasten." (See the play on the word, 
Jer. 1. 11, 12, "a rod of shaked tree... for I will hasten (shaked).") 
It is one of the native fruits of Palestlue, and therefore often 
mentioned in Scripture. Aaron'srod was of this tree; and Jews 
now carry branches of it to the synagogue on great festivals. 
It was the model of the ornaments of the candlestick in the 
tabernacle. There is both a wild and a cultivated species. 

Not indigenous, but imported In the form of timber by Solo- 
mon from Ophir, with gold and precious stones; evidently it- 
self precious; used for making musical instruments. Probably 
red saudal wood, still highly prized in the East for lyres, &c. 

Occurs in two different contexts : (1) as a perfume in con- 
nexion with "myrrh, cassia, and cinnamon," or as a spice for 
embalming the dead (John xix. 39), where it is the gum of the 
eagle-tree, growing in Cochin China and N. India to a height 
of 120 feet; (2) JJijti-aloes used by Balaam, with the cedars, as 
an illustration of the noble position of Israel, planted in a 
choice land. As the Aquilaria does not grow in Syria or 
Palestine, some other species must be meant. T. It his no con- 
nexion with our " bitter aloes." 

Occurs in the New Testament once only. See Dill. 



"Apple tree" occurs four times in the Song of Solomon ; also 
In Joel, the fruit being used for purposes of illustration in the 
Proverbs. The tree meant afforded a grateful shade; its fruit 
was enticing to the sight, sweet to the taste, Imparting fra- 
grance, and of golden colour amid silvery leaves. None exactly 
answer these conditions ; quince, citron, and apple are the con- 
testing candidates, the last being the least probable, since the 
climate is unfavourable. But the apricot Is very probably the 
fruit intended, since it approaches the details of the descrip 
tion most nearly, and is very abundant in Palestine. 

Only once mentioned, as a tree from which idols were made. 
Our ash is not indigenous there; but the LXX. translates it 
•' the pine," which flourishes on the coast, and is planted else- 
where. This may be the tree meant, or the Aran (Arabic) of 
Arabia Pctraea, resembling our mountain ash. T. 

Three trees are supposed to be the source of the gum, viz. 
(a) Maslick (which see) ; (b) modern Balm of Gilcad, a small 
shrub, which grows near the Dead Sea and on the Plains of 
Moab only; (c) true Balm of Gilead, a native of the E. coast of 
Africa, growing about Mecca. From a root given by the Queen 
of Sheba, Solomon carefully cultivated it in the tropical plain 
of Jericho ; it was of great value, and was one of the trophies 
carried to Rome by Titus. It is now quite lost. T. 

Themostuniversal cereal in the world, and the commonfood 
in Palestine of men, horses, asses, and draught oxen, oats be- 
ing unknown. It is used in Scripture as a mark of poverty 
and of worthlessness (Hos. ill. 2). Barley harvest is in March 
or April, according to the locality. 

Esrachis once rendered "bay tree;" elsewhere it is used of 
a " native," as opposed to a " stranger." If it be any particular 
"native "plant, it must be a green shrub growing by the water- 
side, such as the sweet bay, which is not very common; but 
of all, the most glorious representative of luxuriant growth 
and pomp is the oleander, which decks so profusely the lakes 
and water-courses. 

Some suppose it to be the gum of a tree growing in Arabia 
Felix ; others a precious stone. T. 

Beans, peas, and various kinds of leguminous plants are 
grown in Palestine, and used for food, both as vegetables and 
in flour. They are gathered with the wheat harvest. T. 

Box is twice mentioned as a forest tree, with the pine and 
fir. It is also the foundation of rowing benches, in which 
ivory is inlaid (Ezek. xxvii. 6). The species found resembles 
ours, but is larger (20 feet high), and grows on Mount Leb- 
anon and the Galllaean hills. Combs, spoons, &c, are made 
of it. Some think It to be a juniper, growing with the 
cedar T. 

78 



TREES, PLANTS, FLOWERS, &c., OF THE BIBLE. 



English 
Translation. 



BR AMBLE 

(Judg. ix. 14.) 



(Is. xxxlv. 13 ; 
Job xxxl. 40.) 



(Gen. ill. 18 ; 
Matt. vii. 16.) 

(Prov. xv. 19 ; 
Mic. vil. 4.) 



(Gen. 111. 18; 
Matt. vil. 16.) 

(Is. vil. 23, 25.) 



(Is. vil. 19.) 



CJudg. Till. 7, 
16.) 



(Ezek 11.6; 
xxvill. 24.) 



Bulrush 

(Ex.ii.3: Job 

Till. 11.) 



(Is. xix. 7.) 



(Jobvill. 11; 
Gen. xli. 2.) 



(Ex. ii. 3, 5; 
Jonah ii. 5.) 



(Is. Ix. 14; 
xix. 15.) 



Hebrew 
and Greek. 



(DAtad... 

pa/xfos. 



(2) Choach. 



(3) Dardar. 
Tpi'/3oAos. 



(4)_Chedek„ 
aKavOa. 



(5)_K8tz... 
aKavda. 



(6)_Shauitr. 
aKavOa. 



(7) Naatzutz.. 



(8)_Barkanim... 

dtcavOat. 



(9)_Sillon.. ....... 

atcavBa. ofiucijs, 



(1) Gome 

0l/3?/ 77a7TV- 
pos. 



(2) 'ArOth. 

TO a\i TO \\ol- 
pov. 
(3)_Achu.. ...... 

a\l /3oi»TO- 
/JtOV. 



(4)S(iph 

to eAo?. 
( Omitted in 

LXX.) 
(5) Agmon 

(paraphrased 
in LXX.) 



Botanical 
Name. 



Lycturn Europse- 
um. 



Notobasis Syriaca 
Scolymus macu- 

latus. 
Carthamus oxya- 

canthus. 

Centaurea calci- 
tropa. 

Solanum Sodo- 

inseuiu. 



(1) Pallurus acu- 
leatus. 

(2) Rhamnus ole- 
oldes. 



Zizypnus spina 
Christ!. 



Rubus fructico- 
sus. 



Ruscus aculeatus 



Cyperus papyrus. 



(a) Cyperus escu- 

lentus. 
(S) Butomus um- 

bellatus. 



Arundo donax. 



Remarks. 



From eighteen to twenty-two Hebrew words are used in the 
Bible to express prickly shrubs or weeds, which are indifferently 
translated in A. V. by " bramble," "brier," "thorn," "thistle,'' 
and we have little to guide us in distinguishing or identifying 
them. The following are some:— (li Translated "bramble," and 
"thorn," is the "box-thorn." It extends from Lebanon to the 
Dead Sea, and is often used for hedges. 

(2) Translated "bramble," "thistle," "thickets;" growing in 
Lebanon, and in corn-fields. Probably the thistle, of which there 
are many species, especially in the plains. 



(3) Generally translated " thistle," but also " brier." Supposed 
to be a species of knapweed (star-thistle), found in corn-fields 
all over Southern Europe and Western Asia. T. 

(4) " Thorn," or " brier ;" evidently a plant suitable for a hedge 
From the Arabic term, chadak, it is identified with the so 
called " apple of Sodom," a shrubby plant, three ',o five feet 
high, having prickly stems like a brier and blossoms like a po- 
tato, and bearing similar apples. It grows in all the hot valleys. 
and is used for hedges. T. 

(5) Very generally used in the Bible (Old and New Testaments) 
as a generic term for all prickly plants, from a bush to a weed 
(as in the Parable of the Sower). 

(6) Occurs very often in Isaiah, translated "briers," and coupled 
with shait, " thorns," (ageneric term). Shamir= Arabic taraur, 
a common non-fruitbearing thorny tree. In the Jordan Valley 
the name is confined to the Christ's thorn ; elsewhere it is given 
to the buckthorn. The former has small leaves like an olive, 
with very flexible boughs ; it grows plentifully about. Jerusalem, 
and Is supposed by some to have been the tree from which 
Christ's crown of thorns was made. T. The real " brier," or wild 
rose, is found only in the extreme north of Palestine and Syria. 

(7) Another word (translated "thorn"), used of the same species 
of thorn tree, the nubk of the Arabs; very common in all the 
warmer parts of Palestine, especially in the Plain of Gennesaret 
and the Jordan Valley, where it forms a thicket. It sometimes 
grows to a great size, is common about Jerusalem, and from it the 
crown of thorns is generally supposed to have been plaited. It is 
tough and pliant, and the spikes are very sharp and numerous. T 

(8) Only once used (rendered "briers"), as the scourge threat- 
ened by Gideon to the men of Succoth. Probably the common 
bramble is here intended, which is abundant in Palestine, and 
especially about Bethlehem. T. 

(9) Translated "briers," and "a pricking brier." Probably 
identical with the Arabic sullaon, or "butcher's-broom," very 
common in Palestine. 

The other words implying thorns, briers, or thistles, cannot 
be identified either by their Arabic names or by the context. 

Six Hebrew words are used of the rush genus, and are vari 
ously translated somewhat indiscriminately: (1) Gome ("bul- 
rush " and " rush," A.V.), the material of Moses' ark in Egypt, 
and growing in miry places. The famous papyrus of Egypt, 
which formerly grew like a forest on the banks of the Nile, Is 
now extinct in Egypt, though still found in the marshes of Nu- 
bia. It grows luxuriantly in a swamp at the north end of the 
Plain of Gennesaret, and covers acres of marsh by the waters of 
Merom ; but exists nowhere else in Asia. It is called by the 
Arabs babeer (i.e. papyrus). It has a triangular stem, eight to 
ten feet high, with bushy top. 

(2) Translated "paper reeds," but WTongly, as papyrus had 
already been mentioned. It is the "green herbage," which 
abounds in marshy places. 

(3) Translated "flag" in Job, but "meadow" in Genesis, as 
that in which Pharaoh's fat kine fed. From the former, where 
it is classed with the papyrus, it is clearly a specific plant. The 
word Is not Hebrew, but Egyptian. Probably the (a) edible 
rush, or (6) flowering rush, both of which flourish in Egypt, 
and grow in Palestine, with the papyrus. 

(4) Rendered "flags" (in which Moses' ark was concealed)! 
by the river bank ; but " weeds " in Jonah, at the bottom of the 
sea. A general term for water-weeds, whether seaweed or thej 
rank marsh vegetation of a river's brink. 

(5) "Reed," or "cane," occurs twice in a proverb, " head and! 
tail, branch and rush," i.e. "top and bottom;" also In Job, In, 
the phrase " bowing the head like a bulrush," whence it evi- 
dently had a high stem surmounted with a tuft. Probably the 
common reed of Egypt and Palestine, a tall thin cane, twelvel 
feet high, with a bushy blossom, bending flat before the wind 
and rising again,— the "reed shaken with the wind" (Matt, xl.l 
7), growing luxuriantly by tbe Dead Sea and the Jordan. 



79 



TREES, PLANTS, FLOWERS, &c, OF THE BIBLE. 



English 
Translation. 



BULKUSHfCO?!'.). 

(Gen. xli.5,22.) 



Bush, Burning. 
(Ex. iii. 2—1.) 



Calamus 

(Ex. xxx. 23; 
Ezek. xxvii. 
19.i 



Camphip.e 

(S. of S. 1.14; 

iv. 13.; 



Cane, Sweet.... 
(Jer. vi. 2(1.) 
(S. of S.iv.U 
Is. xlili. 24.) 



Caper 

Cassia 

(Ex. xxx. 24.) 



(Ps. xlv.8.) 



Cedatc 

(Lev. xiv. 4; Ps. 
civ. !B ; Ezek. 
xxxi. 3, 6.) 



Chestnut 

(Gen. xxx. 37.) 



Cinnamon 

(Ex. xxx. 23; 
Prov. vii. 17.) 



Citron 

(Lev. xxlii. 40.) 



Cockle 

(Job xxxl. 40.) 



Coriander 

(Ex. xvi. 31.) 



Corn 

(Num. xvill. 
27.) 

(Judg. xv. 5.) 



Hebrew 
and Greek. 



(til Kaneh. 
KaAa/AO?. 



Seneh . 



Keneh bosem.. 
KaAajios cuu»- 



C6pher. 



Kaneh hattob. 
Keneh. 

KiVfafJ-tofjiOV 



(l)KIddah. 

^piS. 



(2) Ketzioth. 
Ka<ria. 



Erez 

Spos. 



Armon. . . 
TrXdravos . 



Kinnamon... 

KLfVafXiVfJ-Ol 1 . 



'Etz hadar 

(taprrbs £uAov. 



Boshah. 



Gad 

Kopiov. 

(1) pagan. 

<TtT09. 

(2) Kamab 



Botanical 

Name. 



Acacia Nllotlca. 



Lawsonia alba 



Aucklandia cos- 
tus (?) 

Cedrus Llbanl 



Platanus Orlen 
talis. 



Cinnamomum 
Zeylanicuin 



Citrus lnedica. 



Coriandrum 
tivum. 



Triticum composi- 
turn. 

" spelta. 
" hybernum. 



Remarks. 



(6) " Cane," or " reed," occurs frequently In the Old Testament 
;is the general term for a " stem," whether the "stalk " of the 
wheat plant, the stem of a candlestick (Ex. xxv. 31), a measur- 
ing rod (Ezek. xl. 5) or even the humerus (bone of the arm). 

Only used of the "burning bush," the thorny acacia of the 
Arabian peninsula, the silnt of Egypt, akin to the shiltah tree 
md senna ; hence perhaps the mountains on which it grows 
derive their name ''Sinai," and the tract is " the wilderness of 
5m," or the seneh. 

The name given to an aromatic substance extracted from 
some reed. It is one ingredient in the anointing oil ; it is the 
Sweet Cane (see below); is coupled with "cassia," "cinna- 
mon," " spikenard," &c. Probably imported from Arabia Felix 
or India, and made from the lemon grass ; no such plant has 
heen found in Syria. T. 

The henna of the Arabs, with which they dye their nails, 
palms, &c; well known in Nubia, Egypt, and Arabia, but also 
found by the Dead Sea, at Kngedi only. A small shrub, with 
dark hark, leaves pale green like a lilac, and bearing clusters of 
white and yellow blossoms, very fragrant. 

Thought by some to mean " incense," by others the"sugur- 
cane ;" but it would seem to be identical with, or closely akin 
to, the Calamus (see above), viz. an aromatic reed, from which 
fragrant essence was extracted, probably Andropogon schoenan 
tints 

See Hyssop. 

Two spice-bearing trees are included under "cassia," viz 
(1) Cinnamomum cassia, one ingredient in the holy oil, sold 
in the market at Tyre. It is inferior to cinnamon, coarser, and 
more pungent. It is not now found in Arabia. Probably the 
spice was always imported from India, being the inner bark 
dried. 

(2) Ketzioth, either a cassia-bearing tree, or the Indian orris. 

Cedar is used in Scripture genericallv of the whole pine-tree 
family, and specially of the cedar of Lebanon. In the Penta- 
teuch it probably means an aromatic juniper, found among the 
Siuaitic rocks ; m later books it is the cedar of Lebanon, as 
the noblest of trees, the glory of the vegetable creation, and so 
is made the symbol of grandeur, might, loftiness, and of wide 
expansion It grows rapidly, and lives long; but is not found 
in any part of Palestine except the Lebanon district. 

It occurs twice in A.V., but is translated "plane-tree" in 
the LXX., which is probably the correct rendering, since the 
chestnut is not found in Palestine, while the plane-tree is 
frequent by the side of streams and in plains. In the Bible 
it is coupled with the willow and poplar, which grow only in 
moist low ground. 

Cinnamon is a native of Ceylon, and the tree is unknown In 
Syria. The spice was an ingredient of the holy oil, and a per- 
fume. It is the inner rind of the bark, and was imported ; but 
the oil is distilled from the ripe fruit. The tree is a species of 
laurel, growing thirty feet high, with a long lance-shaped leaf 
and white blossom. 

The Hebrew, Peri 'etz hadar, "translated boughs (or fruits) 
of goodly trees" (A.V.), is taken by the Chaldee paraphrase 
and the Rabbis to mean " fruit of the citron trees," which is 
still used, according to the enactment, on the Feast of Taber- 
nacles (Farrar's "Life of Christ," vol. ii. p. 57, note 2). The 
citron is a native of Media ; its leaves are larger than those of 
the orange, and its bloom is pate purple. It is the most com- 
mon of the orange tribe in Palestine, and Is occasionally used 
in synagogue worship as representative of God's gift of fruits. 

Occurs only once in A.V., but the same Hebrew word is 
translated " wild grapes" in Is. v. 2, 4. The root of the Hebrew 
would suggest any "noisome weed," or plant of offensive odour, 
e.g. the " tares " of the New Testament, the fcetid arums of 
Galilee, or the smut, Vrerlo foitida, that attacks corn. T. Some 
think it to be aconite, or deadly nightshade. 

Only once mentioned, as that to which manna is compared. 
It is all umbelliferous plant, with a white blossom, yielding 
globular peppercorn seeds of aromatic flavour. It grows wild 
in Egypt and Palestine, especially In the Jordan Valley. 

Different Hebrew words are used for " corn " In its different 
states, e.g. (1) General term for corn in the abstract, us com- 
pared with any other commodity, such as "wine." (2; "Stand- 
ing corn," as it grows In the field. 



TREES, PLANTS, FLOWERS, &c. OF THE BIBLE. 



English 
Translation. 



Corn (com.).... 
(Gen. xli. 49.) 
(Ruth it. 2.) 

(Lev. 11. 14.) 

(Josh v. 11.) 

(Josh v. 11.) 

(Lev. II. 10.) 

(Ruth 11. :., 



Cotton 

(Esth. 1. 6.) 



CUCUMBER 

(Num. xi. 5.) 
(Is. 1. 8.) 



Cummin 

(Is. xxviii. 25, 
27.) 



Cypress 

(Is. xliv.14,15.) 



Cammon . . 

KVfJ.LVOV. 



Tlrzah 

(Omitted in 
XXX.) 



Desire 

(Eccles. xii. 5.) 



Dill 

(Matt, xxlil. 
23.) 



Dove's Dung . . 
(2 Kin. vl. 25.) 



Ebony 

(Ezek.xxvii. 
15.) 



Elm 

Hos. iv. 13.) 



Fig-Tree 

(Gen. Hi. 7: 
Deut. viii. 8.) 
(S. of S. ii. 13.) 



(Hos. ix. 10.) 



(1 Sam. xxv. 

18.) 



Hebrew 
and Greek. 



(3) Bar 

(TITOS. 

(4) Shibboleth. 
(TTa^vs. 

(5) Karmel. 

(6) 'Abur. 

<TtT09. 

(7) Kali. 

( Om. in LXX.) 

(8) Girsah. 
XiSpof. 

(9) 'Amar, 
opa-yjua. 

Carpas. 
Kapnaaos. 



(1) Kishuim. 

(TOCVOl. 

(2) Mikshah. 
GiKvripaTOv. 



Ablonah 

Kdmrapis. 



awiQov., 



Cbiryonim..-. 

6npo<; Trepl- 
(TTepwf . 



Hobnim 

( Omitted in 
LXX.) 



Elah 

(Omitted in 
LXX.) 



(1) Teenah.... 

(2)_Pag. 
o\vvdos. 

(3) Bikkurah. 
ovc07rbs. 

(4) Debelah. 



Botanical 

Name. 



Gossypium her- 
baceum. 



Cucumis sativns. 
" chate. 



Cuminum sati- 
vum. 



Cupressus semper- 
virens. 



Capparis -lEgyp- 
tiaca. 



Anetbum gra- 
veolens. 



Diospyros ebe- 
num. 



Pistacia tere- 
binthus. 



Ficus carica. 



Remarks. 



(") Grain, or winnowed corn. (4) An ear of corn. (5) Early 
sprouts of corn. (6) Corn a year old ; or earthly produce op 
posed to heavenly food, i.e. manna. (7) Parched corn, dried or 
baked by fire. (8) Corn beaten out. (9) Sheaf, or handful of 
corn stalks. Corn was extensively grown in Palestine. 

Barley, millet, wheat, and spelt ("fitches," A. V.), are common 
in Palestine: oats are unknown. But Egypt was a great corn 
producing country in Jacob's time. ',ad the chief granary of the 
Roman empire in later ages. The wheat with seven ears on 
one stalk is still to be seen in tee Delta, and is known as 
" mummy wheat." " Parched-corn " Is fresh wheat, scorched or 
baked, and eaten without further preparation. The dish sent 
by Joseph from his table to Benjamin and his brethren was 
doubtless "frumenty," or "flrmity," i.e. corn stewed in the 
grain, and boiled up with milk. 

Though the word does not occur in the A.V., the substance 
is certainly mentioned in the original, where the hangings of 
the king's palace are described as white, green (carpas), and 
blue. The rendering should he "white and violet-coloured 
cotton." The cotton plant is now largely cultivated in Pales 
tine (though It must have been imported from India), and it 
furnishes almost the entire clothing of the. women; but it was 
probably unknown to the writers of the Old and New Testa- 
ments. C. 

" Cucumber," and " a garden of cucumbers" (Ifikshah), each 
occurs once. It has always been one of the chief vegetables of 
Egypt, and is common in Palestiue, being planted by the acre 
in the plains, and forming a staple article of vegetable diet for 
the poor in summer. There are two kinds, the common species 
being small, from want of tillage. 

A common umbelliferous plant, whose fruits, "beaten out 
with a rod," are used as spices in bread and stewed meats, and 
as a medicine. It resembles fennel, but is smaller; is indigen- 
ous, and cultivated like the cereals. It was only included in 
ferentially in the Mosaic law as to tithes. 

Only once mentioned, as a material for a heathen god ; hence 
some hard-grained wood. Some think it is the Syrian juniper 
of Lebanon, resembling the cypress. The real cypress is the 
funeral or cemetery tree of the East, and so esteemed by the 
Mohammedans ; but is not to be seen in the wild state. 

The word occurs only in this passage, and is thought to mean 
the "caper" (see Hyssop), which was eaten as an intoxicating 
stimulant to the appetites, and would probably fail of its 
effects in the decrepitude of old age. So Gesenius, the Talmud- 
ists, and ancient versions interpret it. 

Anelhon is incorrectly translated " anise " In our New Testa- 
ment. It is the "dill," a little umbelliferous plant, grown for 
its aromatic seeds, which are useful as medicine and for season 
ing, and resemble caraway seeds. It grows wild in Palestine, 
and is cultivated in gardens; it is also found in the islands of 
the Archipelago, and in Egypt. According to the Talmud, its 
" seeds, leaves, and stem " were subject to tithe. 

To palliate the revolting idea of a literal interpretation of the 
passage, some nauseous plant or herb has been suggested as the 
probable rendering, such as "chick-pea," or "star of Bethle- 
hem ; " but it is more probable, that it refers to the cost of the 
smallest particle of fuel, for which dried dung is commonly 
used in Palestine. 

It is the heart-wood of the date-tree, growing in Ceylon and 
South India. This heart is only about two feet in diameter. 
Ezekiel mentions it as a costly article, brought to the market 
at Tyre by the merchants of Dedan, i.e. of the Persian Gulf. 

Elm " occurs only once in the A.V., but elah, of which 
it is a translation, occurs often. The elm is not believed to be 
indigenous to S. Palestine, and the translation is erroneous 
Elsewhere the word is rendered by "oak," "plane-tree," 
" terebinth," " teil-tree" (which see). 

Arabic tin. It is very often mentioned in the Old and New 
Testaments. It is indigenous in Syria, and reaches a great size, 
having smooth bark, thick trunk, wide and thick leaves (whose 
central fibre is made into walking-sticks). The pear-like fruit 
is a hollow succulent, containing the imperfect flower encased 
within it. The fig-tree is the earliest named in the Bible, and 
abounds (wild and cultivated) in every part of Palestine ; its 
smiting is one of God's threatened judgments. It puts out its 
earliest fruit-buds before its leaves, the former in February, 
the latter in April or May. When the leaves are out, the fruit 
ought to be ripe (Matt. xxi. 19). Of the four Hebrew words. 
(1) is the name of the tree, the other three denote different 
stages or conditions of the fruit: e.g. (2) Pag is the green fig, 
or unripened fruit remaining on the tree through the winter. 
(Beth-phage is the "house of green figs," a sunless ravine.) (3) 
Bikkilrali. is the "early fig." (4) Debelah Is a " cake of dried 
figs," i.e. the main produce of the tree kept for winter use, 
often mentioned in the Old Testament as a staple article oi 
food. It also possesses medicinal qualities (J&jtxxvlii. 21). 

81 F 



TREES, PLANTS, FLOWERS, &C, OF THE BIBLE. 



English 
Translation. 



Fir 

(Is. xxxvii.24.) 



Fitches 

(Is. xxv W. 25, 
27.) 



Flag 

Flax 

(Ex. lx. 31; Is. 
xix. 9.) 
(Gen. xll. 42.) 

(Lev. vl. 10.) 

(Esth. vill. 15.) 

(Judg. xlv. 12.) 

(Prov. vit. 16.) 

(1 Kin. x. 28.) 



Frankincense. 
(Ex. xxx. 34; Is, 
lx. 6.) 



Hebrew 

AND GliEEK. 



Berosta 

Beroth. 
KtrrapKriTOs. 



(1) Ketzacli... 
/jLeAaytfiOf. 



2. Cusseineth. 



Galbanum 

(Ex. xxx. 34.) 



Gall 

(Jer. ix. 15; 
Amos vl. 12.) 
Garlick 

(Num. xl. 5.) 
Gopher 

(Gen. vl. 14.) 

Gourd 

(Jonah iv. 5— 
9.) 



" (wild) 

(2 Kin. iv. 39.) 



Grass 

(Num. xxii. 4.) 
(Gen. i. 11.) 



(Is.: 



v. 7.) 



(1) Pishtah.. 
AiVoi*. 

(2) Sliesh. 

(3) Bad. 
AiVor. 

(4) Butz. 
/3ti<7cros. 

(5) Sadin. 
(jivhmv. 

(6) Etun. 
Omitted in 

LXX. 

(7) Mikveh. 
( Omitted in 

LXX.) 



Lebonah . 
Ai^a^os. 



Chelhenah. 

XilA/Sarij. 



Rosli 

XoAij. 

Shoom 

<TKop5a. 

Gopher... 

f uAa TeTpaywca. 

Kikayon 

tcoXoKuvOri. 



Pakkuoth 

toAutttj aypia. 



(1) Tered...... 

7a ^Aiupci. 

(2) Desher. 
/Sorai'Tj. 

(3) Chatzir. 
^op-ros, noa 



Botanical 
Name. 



Pinus halepen- 
sis. 

" maritima. 
" carica. 



Nigellasatlva. 
" orientalis. 



Linuin sativum. 



Boswellla Car- 
terii. 

•' thurlfera. 
" papyrifera. 



Opoidia galba- 

nifera. 
Galbanum offi- 

cinale. 



Allium sativum. 



Cucurbita pepo. 



Citrullus colo- 
cynthis. 



(British and S. 
European.) 



Remarks. 



The berosh is often mentioned in conjunction with the cedar 
of Lebanon, as a " choice " and a " goodly " tree. Its timber was 
used in building the Temple (for flooring, ceiling, and doorsi, 
for rafters of ships' decks, and for musical instruments, espe- 
cially harps. In the LXX. it is rendered by "pine," "cypress," 
and " juniper;" and probably it may have included these in its 
connotation. Besides these are found several species of pine 
and fir (arranged above in order of prevalence in Col. 3). The 
lialepensis is certainly the "fir" of Scripture, and is scarcely in- 
ferior to the cedar No Scotch fir or larch trees grow in Pales- 
tine. 

Two Hebrew words are translated "fitches;" the former 
(ketzacli) is a kind of ranunculus, growing wild in the Mediter 
ranean. cultivated in Egypt and Syria for its pungent black 
seeds, largely used like caraway seed's for flavouring cakes, &c. 
It is too small to bear the threshing instrument, and is " beaten 
out with a staff." The other (cussemeth) is " spelt " (elsewhere 
translated "rye," whicli see). The Nigella orientalis also 
grows wild, is inferior, and is used for adulterating pepper. T. 

See Bulrush. 

Flax was the earliest known product cultivated and manu 
factured for clothing purposes, especiallyin Egypt, where linen 
is found enwrapping the most ancient mummies, and remained 
for centuries the only and universal textile fabric. Flax was 
cultivated in Egypt and also in Canaan before the Israelite settle- 
ment (Josh. ii. 6); and its failure is among God's punishments 
(Hos. ii. 9) Linen was a material of female domestic indus 
try, and the fabric of priestly robes ; and was used for lamp- 
wicks (Is. xlii. 3.) In modern times its culture in both coun- 
tries has been largely superseded by cotton. (2) Shexh (" fine 
linen ") is probably an Egyptian word, and seems to be synony- 
nious with (3) Bad, unless the former is the yarn, and the latter 
the cloth. (4) Buns ("fine linen") denotes the material of the 
robes of kings, of rich men, of the Temple choir and the Tem- 
ple veil, and is the original of the (Siio-o-os of the New Testa- 
ment, the dress of Dives, and of the Lamb's bride. The word is 
probably Assyrian, and applied to the linen brought from the 
East, while shesh denotes that from Egypt. (5) Sadin is a cloth 
from which sheers (Judg. xiv. 12) and clothes (Is. ili.23) were 
made (fi) Etun (used once) is "linen of Egypt." A like Greek 
word (oOoit)) is the "great sheet" in Peter's vision, and the 
grnvecloth of Jesus (John xix. 40). (7) Mikveh ("linen yarn," 
A.V.) is an import of Solomon from Egypt, though the LXX. 
and old versions retain it as a proper name, while Gesenius 
translates it " troop," and Bochart "tax." Its signification is 
very doubtful. C. 

The Hebrew word for "frankincense " is quite distinct from 
those used in the Bible for " incense " (miklar, kitter, kitteroth), 
of which the former was one constituent. It is a fragrant gum 
distilled from the Yayaar, or frankincense-tree, somewhat like 
a mountain-ash, with long glossy serrated leaves, and green 
star-like flowers, tipped with red, emitting a lemon fragrance. 
It grows mainly near Saba (Sheba) in Arabia, along the coast 
of Hadramaut, and also in the Soumall country. It was never 
grown in Syria, or in India. B. 

A yellow resin, exuding from two umbelliferous plants, of 
which the second (Galbanum officinale) grows in Syria; and 
from it this ingredient of the holy incense was doubtless ex- 
tracted. C. 

Rash is some poisonous bitter herb ; it is twice translated 
"poison," and also " hemlock." It is of ten used with wormwood, 
and may be taken for any " bitter herb." 

One of the vegetables enjoyed by the Israelites in Egypt. 
Akin to the onion ; grows, wild and cultivated, in Palestine. T. 

Only once used, as the material of Noah's ark, which our 
translators have not rendered into English. Cedar, pine, and 
cypress have been conjectured, for no valid reason. C. 

A climbing gourd, with wide leaves, very commonly used in 
the East to form shelter for arbours; growing often a foot a day, 
and withering as rapidly. The "castor-oil plant" is a shrub, 
and unsuitable. T. 

The poisonous fruit of a wild vine, gathered by the young 
prophet in mistake for a wholesome melon. Many kinds of 
wilil gourd are found in Palestine, but only the bitter fruit of 
the eolocynth would be likely to be mistaken from its appear- 
ance, and yet reveal itself by taste. It grows wild in profusion 
about Gilgal. C. It is supposed also to be the " vine of Sodom" 
(Deut. xxxii. 32). T. 

Several Hebrew words are translated " grass ;" of which (1) is 
simply generic for all kinds of green herbage; (2) answers to 
our word, "green grass," as distinguished from "herbs;" while 
(3) is " fodder," or dry food for cattle. There are scarcely any 
pastures or meadows in Palestine, but great variety of grasses 
(more than seventy species), as of all other vegetable produc- 
tions. Principally (a) the bare down-grass of the limestone 
hills of Judaea; (6) the tali, luxuriant meadow-grass of the 
maritime plains, answering more nearly to ours; (c) the rank, 
rapid-growing, prairie-like herbage of the Jordan Valley. 

S2 



TREES, PLANTS, FLOWERS, &C, OF THE BIBLE. 



Eng lish 
Tbauslation. 



Groye 

(Gen. xxi. 33.) 



Hazel 

(Gen. xxx. 37.) 



Hebrew 

and geeek. 



(1) Asherah . 
(2_) Eshel. 
dpovpa. 



Hat 

(Pro. xxvii.25.) 
Heath 

(Jer. xvii. 6; 

xlviii. 6.) 



Hemlock 

(Deut. xxix. 
18; Hos. x. 4.) 
(Amos vi. 12.) 



Herb 

(Gen. i. 11, 12.) 
(Is. xviil. 4.) 
" (Bitter).... 
(Ex. xii. 8.) 



Husks 

(Luke xv. 16.) 



Hyssop 

(Ex. xii. 22 ; 
1 Kin. iv. 33.) 



Juniper 

(1 Kin. xix. 4.) 



Ladanum 

(Gen. xxxvii. 
25; xliii. 11.) 



Leeks 

(Num. xi. 5.) 



Lentiles 

(Gen. xxv. 34 ; 
2 Sam. xxiii. 
11.) 



Lily 

(1 Kin. Yii. 26 : 
S. of S. ii. 16; 
Yl. 2, 3.) 



Mallow 

(Job xxx. 4.) 



Luz.. .. 

icapva. 



Chatzir 

Xopros. 

' Arar 

dyptotxvpiKr]. 



(l)Rqsh 

XoAif aypuMTTls. 
(2) La'anah. 

TTLKpia. 

(l)Esheb 

(2) Oroth. 

Merorim 

TriKpt6es. 



Ez6b 

U(Tffaj7T09. 



Rothem.. 
pa.0p.iv. 



L6t... ; , 

(TTOKTrj. 



Cbatzir.. . 
Ta irpdtra. 



Adashim . 
(paxos. 



Shushan . 

KpivOV. 



Malluach. 
h\kip.ov. 



Botanical 

Name. 



Tamarix Pal- 
lasii. 
" Gallica. 



Juniperus sabi- 



Ceratonia sili- 
qua. 



Satureia. 
Capparis spi- 
nosa. 



Retama roetam. 



Cistus creticus. 
' villosus. 
' salviasfolius. 



Allium porrum. 



Ervmn lens. 



Anemone coro- 

naria. 
Ranunculus 

Asiaticus. 
Adonis Palesti- 

na. 



Atriplex hall- 

inus. 
Malva rotundi- 

folia. C. 
Malva sylves- 

tris. C. 
Althsea frutex. 
O. 



Remarks. 



Two Hebrew words are rendered "grove" (A.V.), both er- 
roneously. The first, always used in connexion with the tem- 
ples of Baal, is supposed to be a wooden image of Astarte 
The other occurs only three times, and is twice translated 
" a tree : " hence it is believed to be identical with the Arab, 
asal, " tamarisk tree," of which seven species exist in Palestine, 
growing thickly by the Lower Jordan and Dead Sea. T. 

The hazel Is common In Galilee and the Lebanons, but is not 
found elsewhere. The name occurs only once, and is identical 
with the Arabic name of the almond-tree, which some suppose I 
it to denote. 

Occurs twice ; but means tall stems of grass. There is no 
such thing as " hay " in Palestine. See Grass. 

Only occurs twice, and is identical with the Arabic word for 
a dwarf juniper, growing in the most barren and rocky parts of 
the desert. It is a shrub, of stunted appearance, bearing purple 
berries. There is no heath south of the Lebanons. T. 

Rosh, translated " hemlock " and " gall." is thought by some 
to be the " poppy ; " by others " darnel," ''henbane," " aconite," 
&c; but its identification is uncertain. C. See Gall. La'anah 
is " wormwood," which see. 

Esheb is used generally of "herbs yielding seed," as opposed 
to grass. Oroth is thought to be "colewort," or "cabbage." T. 

Five bitter herbs were eaten with the Paschal lamb, viz. let- 
tuce, endive, chicory, mint, and one other not identified ; but 
many more are now eaten in Palestine, as salads, by the natives. 
No specific plant is meant by the word. 

The fruit of the carob, or locust-tree, a leguminous plant, very 
common in Palestine, with leaves like our ash. Its pods (very 
abundant in April and May) are flat, narrow, horn-shaped, from 
six to ten inches long; chiefly used for feeding cattle, horses, 
i»nd pigs, but sometimes the food of the very poorest people. T. 

The hyssop is much disputed, but thought to be either Satureia 
thymbia, found on Carmel, or marjoram ; or, more probably, the 
thorny caper. It seems to have been used as a broom or brush, 
and so would appear to be formed of a bunch of twigs. It grew 
in Egypt, in the Sinaitic desert, in Palestine, " out of the wall ;" 
with all which the caper best accords. T. 

A desert shrub (Arab, retem), growing near Sinai, Petra, the 
Dead Sea, the Jordan, &c. Not a juniper, but a broom ; the 
largest shrub of Sinai, under which Elijah lay down to die ; and 
one Israelite station was " place of broom " (Rithmah). 

Occurs only twice, and both times rendered " myrrh," which 
cannot be correct, as that is not an indigenous product of Gilead 
or Palestine. It is identical with the Arab, ladan (ladanum), 
the gum of the Cistus, or rock rose, of which there are many 
species in Palestine, especially on Mount Carmel. See Myrre. 

Chatzir occurs many times, but is onlv in one place rendered 
"leeks" (in conjunction with "onions") ; and all old versions 
and commentators adopt this interpretation, though some 
modern ones suggest a kind of lucern, largely used as salad, 
since in all other passages chatzir is translated "herbs," oi 
"grass." Leeks were a very favourite vegetable in Egypt, where 
they were reverenced as sacred ; and are still largely grown 
there and in Palestine. T. Others suggest the "fenugreek,'' 
a common article of food in Egypt. H. 

Arabic adas. Jacob's red pottage was of lentiles, mentioned 
in three other places, among the produce and food of Palestine, 
in conjunction with beans. A species of vetch, resembling the 
tine-tare, grown on poorer soils. The red lentile is most es- 
teemed ; it is cut and threshed like corn, then stewed, like 
haricot beans and made into pottage. 

The Arabs use the wore 1 , susan as a general term for flowers 
of the lily kind (e.g. tulip, anemone, ranunculus, &c). From a 
comparison of texts, it seems to grow in valleys and gardens, is 
conjoined with the rose of Sharon (which see), and formed an 
ornamental garland; its colour was red, and it grew in profusion 
in the Plain of Gennesaret (Matt. vi. 28) ; it yielded by distil- 
lation a fragrant juice. Probably the allusions in the Old Testa- 
ment are general, including the above-mentioned, the iris, and 
water-lilies ; but what impresses the traveller universally as the 
" lilies of the field " of the New Testament are the anemones, 
carpeting every plain, and luxuriantly pervading the land Ir. 
every soil and all situations. 

Only once named, and then as food for the most abject poor 
The word suggests the notion of "salt" in its taste or locality, 
and might indicate the tree-mallow and marsh-mallow. Eigh- 
teen species of mallow are found in Palestine. Most scholars 
take it to be the sea purslcne. 



TREES, PLANTS, FLOWERS, &C, OF THE BIBLE. 



English 
Translation. 



Mandrake 

(Gen. xxx. 14 ; 
S.of S. vii. 13.) 



Manna 

(Sx. xvl. 15.) 



Ma-stick Tree... 
(Hist, of Sua. 
ver. 54.) 



Melons 

(Num. xi. 5.) 



Millet 

(Ezek. iv.9.) 



Mint 

(Luke xi. 42.) 

Mulberry. .... 
i2Sam. V.23; 
Lukexvii 6 ) 

Mustard.. 

(Matt. xlii. 31 ) 



Myrrh 

(Ex. xxx. 23; 
Prov. vli. 17.) 

(Gen.xxxvii. 
25.) 



Myrtle . . . 
(Is.lv. 13.) 



Nard 

(S. of S.i. 12; 
John xii. 3.) 



settles 

(Is. xxxiv. 13.) 

(Prov.xxiv. 31.) 



Nuts 

(S.ofS.vi.ll.) 



(Gen.xliii.il.) 



>ak 

<Gen. xxxv. 4; 

Judg. vi. 11 ; 

Ezek. vi. 13.) 



Hebrew 
and Greek. 



Dudatm 

jLiai'Spayopas. 



Manna. 
p.dvva. 



Abattichim. 



Dochan 
Kiyxpos. 



rj8vo(rfiov . 



Becalm.... 

OLTTLtTi. 

(JUKoijUU'OS. 

(TtUaTTL. 



(1) Mor.. 
crfivpya. 



(2) Lot. 

GTaKTTI. 



Hadas. . . 

[xvpaivq. 



Nerd . . 
ipSos. 



(1) Kimmosh . 

aKavQa, oAe- 
9po;. 

(2) Charfll 

Qpvyavo. 

dypta. 

(1) Egoz 

Kapva. 

(2) Botnim.... 
Tepe/Siyflos. 

(1) Elah 

Ttpefiivdos, Spus 

2.El,eI6n,tlan. 

TepcfitvOos, 



Botanical 
Name. 



Mandragora of- 
ficinalis. T. 



Pistacia len- 
tiscus. 



Cucurbita cl- 

trullus. 
Cucumis melo. 



Panicum miJ'a- 
ceum. 



Mentha sativa. 
sylvestris. 



Populus tremu- 
la. 



Sinapis nigra. H. 
Salvadora Per- 
sica. T. 



Balsamoden- 
dron myrrha. 
T. 



Myrtus commu- 
nis. 



Nardostachys 
jatamansi. 



Urtica pilulife- 



Acanthus spino- 
sus. 



Juglans regia. 
Pistacia vera. 



Pistacia terebin- 
thus. 

Quercus pseudo- 
coccifera. 



Remarks. 



A plant of the potato family, with a root like the beet, dark 
green leaves lying flat like a primrose, and bearing yellow pulpy 
fruit of the size of a large plum, having exhilarating qualities, 
and still thought by the natives to stimulate fruitfuluess. It 
abounds in Palestine. 

Manna (Heb. Man hu," What is It ? ") was the name by which 
the miraculous food of Israel was known. It, is described as i 
small round thing, like coriander seed, white, tasting like wafer 
and honey. It Is still the name given to a sweet gum distilled 
in the hot weather from the tamarisk trees in a limited locality of 
the Arabian desert ; collected by the Arabs before sunrise; boiled, 
strained, eaten as honey; but it has no taste of wafer, does not 
resemble coriander seed, is found in very small quantities, only 
under the tamarisk trees; melts as soon as the sun is up, and could 
not form a staple article of food. See Manna (Section XL), p. 77, 

Though its name occurs only in the Apocrypha, it is thought 
by some to be identical with the balsam-tree (Gen. xxxvii. 25). It 
is a small evergreen bushy tree, of the terebinth genus, yielding 
a gum, a commercial commodity from the earliest times. It is 
very common in all countries bordering on the Mediterranean, 
is indigenous in Palestine, and well known as the " lentisk." 

Once mentioned among the fruits of Egypt. Melons are staple 
and refreshing food in Egypt and Palestine, especially the 
water-melon, which grows to agreat size, is often thirty pounds 
in weight, and refreshes the thirsty as well as the hungry. There 
is a succession of crops from May to November. T. 

Once named with "wheat, barley, beans, and lentiles," in 
compounding meal for bread. The same name is used by Arabs 
for two kinds of millet, largely grown in the East. Both are 
grasses, with very small seeds, used for cakes, but eaten by 
tfie very poor, uncooked. T. 

Commonly eaten by Jews with their meat, and one of the 
"bitter herbs" of the Paschal feast. Several species (wild and 
cultivated) grow in Palestine. 

The translation is believed to be erroneous, and the tree 
meant to be the aspen poplar; but some adopt the LXX. trans- 
lation, " pear-trees." In the New Testament the mulberry isj 
intended by the Greek equivalent "sycamine." 

Only mentioned in the New Testament; always with reference 
to the smallness of its seeds in comparison with the size of its 
branches. Commentators differ in identifying it. Some take it 
to be the annual herb "mustard," indigenous to Palestine as 
to Britain, but in such a soil and climate growing to the largest 
of plants, many feet high ; others a shrub-like tree, with an 
equivalent Arabic name, and similar pungent flavour, having 
very small seed. The former answers all the Gospel requirements 
and the comparison was proverbial. 

Myrrh is frequently mentioned in the Old and New Testaments, 
It was an ingredient in the holy oil ; a domestic perfume, with 
"aloes, cassia, and cinnamon;" used for the purification of 
women, and for embalming. Both Scripture and classical writers 
give Arabia as its source ; and L it is the gum from the bark of 
a small thorny balsam (Arab, murr), somewhat like an acacia. 
(2) Lot, erroneously translated " myrrh," is Ladanum, which see. 

A wild tree in Palestine, growing twenty feet high, with dark 
glossvleavcsand white flowers. Found generallythrough Central 
Palestine about Bethlehem, Hebron, and on the sides of Carmel 
and Tabor. Still used in synagogues on the Feast of Tabernacles; 
its dried flowers and berries serve as a perfume. Esther's Hebrew 
name, Hadassah, was from the " myrtle." 

An Indian product, from a plant growing on the Himalayas, 
and therefore very costly. The plant lias many hairy spikes 
shooting from one root, which are the root-leaves shooting up 
from the ground and surrounding the stalk, from which the 
nard is procured and dried. 

(1) Kimmosh, mentioned several times with thorns, and twice 
translated " thorns " ( A.V.), is the " sting-nettle," of which there 
are several varieties in Palestine. 

(2) CharAl is translated " nettles " in a text where Kimmosh is 
"thorns," and again in Job. Its identification is doubtful; pro- 
bably " prickly acanthus," a common troublesome weed !n the 
plains of Palestine, with spinm. T. 

(1) E(/6z is the " walnut tree," which is a native of Persia, ex- 
tensively cultivated in Palestine. 

(2) Holnim (Arab, batam) is the " pistachio," a tree allied to the 
"terebinth," and now somewhat rare in Palestine, but the fruit: 
is verv abundant. T. I 

Six Hebrew words are rendered "oak." (\)Ela>i is the terebinth, 
or teil-tree, sometimes interchanged with allon, "oak." It is 
the turpentine-tree, and, though altogether different from the 
oak, it resembles it in the grain of the wood, as also in its 
wide-spreading foliage. The remaining Ave words all refer to the 
acorn-bearing oaks. 



84 



TREES, PLANTS, FLOWERS, &c, OF THE BIBLE. 



English 
Translation. 



Oak (.com.). 



Oil-Tree 

(Is. xli.19.) 



Olive 

(Gen. viii. 11; 
Deut. viii. 8.) 



" (wild.) 

(Rom. xl. 17.) 

Onions 

(Num. xi. 5.) 



Palm-Tree 

(Ex. xv. 27.) 



Pannag 

(Ezek. xxvii. 
17.) 



Pine-tree 

(Is. xli.19; lx. 
13.) 



Pomegranate. 
(Num. xx. 5; 
Deut. viii. 8.) 



Poplar 

(Gen. xxx. 37 ; 
Hos. iv. 13.) 



Pulse 

(2 Sam. xvii. 
28; Dan. i. 12.) 



Reed 

Rose 

(Is. XXXV. 1 ; 

S. of S. ii. 1.) 



Hebrew 
and Greek. 






3. Allah, allon. 

£aAaeos~. 



'Etz Shemen., 
(Omitted in 
LXX.) 



Zaith 

eAata. 



dypie'Acuos.. 
Betzalim... 

Kp6fJ.fxva. 



Tamar. , 



Pannag. 
Kacrta. 



Tidhar..... 
tipo.9v8a.ap, 

TT€VK7J. 



Rimmon 

pod, poid, KuiStav. 



Libneh 



Zeroim. 
oanpia. 



Chabatzeleth. 
npivov, ay0os. 



Botanical 

Name. 



Eleagnus. 



Olea Europaea. 



Allium cepa.. 



Phcenlx dactyl!- 
fera. 



Ulmus campes- 
tris (?). T. 



Punica grana- 
tum. 



Populus alba. 
'• Euphratica. 



(1) Narcissus ta- 
zetta. 



(2) Anastatica hi 
erochuntiua. 



(3) Certainly means the oak ; allon, probably=" evergreen oak ;" 
Hon, the "deciduous" kinds. Three varieties at least of oak 
are common in Palestine; one, as "Abraham's oak," is of great 
size, its foliage covering a diameter of 90 feet, and its girth being 
'23 feet. T. 

The Hebrew words occur three times : once translated " olive 
tree," and again "pine branches" (Neh. viii. 15, where it is dis- 
tinguished from the "olive "I. Probably the oleaster, which is 
very abundant, especially about Hebron, Tabor, Samaria, yielding 
inferior oil. It is smaller than the olive, with long, narrow, bluish 
leaves, silvery underneath, and bears bitter green berries. T. 

One of the earliest trees named, and one of the especial blessings 
of the Promised Land ; very abundant in Palestine, and its chief 
characteristic, yielding abundant fruit and oil. The oldest trees 
now remaining are at Gethsemane. The wood is of a rich amber 
colour, finely grained, and from it the cherubim, doors, and posts 
of the Temple were made. T. 

The olive requires grafting ; the ungrafted suckers producing 
a small worthless fruit. 

Named among the vegetables of Egypt ; still extensively grown 
near the Nile, and in Syria ; eaten raw by the natives, and re- 
garded as a preservative against thirst. The Egyptian variety 
is as large as a Portugal onion. T. 

Palm-trees are characteristic of sandy semi-tropical deserts, 
but grow best on clay or rich alluvium. There are 250 varieties. 
The date-palm is especially identified with Palestine. Many 
places were named from its abundance : e.g. Jericho, Hazazon- 
Tamar (by the Dead Sea), Baal-Tamar (near Gibeah), &c. It grew 
luxuriantly in the Jericho plain and the ravine of the Jordan, 
around the Sea of Galilee, in the vale of Shechem, and on the mari- 
time plains, and is still abundant at Beyrout. It is improbable 
that it ever grew on Mount Olivet (Neh. viii. 15 is general in its 
directions to the whole country), as the soil is unsuitable. The 
palm leaf (lulab), bound with myrtle on the right and citron on 
the left hand, formed the triple badge of the desert life, carried 
by Jews, and shaken, at the Feast of Tabernacles, after which 
use it was carefully " laid up " at home. These were " the palm 
branches." fetched out and carried by the multitude who went 
out to escort Jesus on His triumphal entry (John xii. 13) ; while 
those from Bethany cut down branches of olive-trees, and straw 
ed them in the way (Matt. xxi. 8). Its tall stem (from 30 to 8( 
feet high), surmounted by feathery foliage, became the symbol 
of elegance and grace ; hence it became a favourite woman's 
name, " Tamar " (Gen. xxxviii. 6 ; 2 Sam. xiii. 1 ; xiv. 27). 

Not translated; mentioned with "wheat of Minnith," as a 
commodity. The Syriac version renders it " millet ;" the LXX. 
treats it as the name of a place : others regard it as a spice, or 
some native product of Palestine. 

Tidhar occurs twice in Isaiah, coupled with the " fir " and 

box," growing on Lebanon. There is no clue to its identi- 
fication. The " elm " grows on Mount Lebanon; but some con 
jecture it to be the plane, or pine. T. See Fir. 

"Pine branches" (Neh. viii. 15) is a mistranslation. See 
Oil-tree. 

One of the pleasant fruits of Egypt, and of the promised bless- 
ings of Palestine. It is often alluded to, and its abundance is 
attested by the frequent occurrence of *' Rimmon " as the name 
of a town. It is a shrub-like tree, of the myrtle family, with 
blood-red flowers and globular fruit, containing red juicy pulp 
with manv seeds, from which a refreshing drink was made (S. of 
S. viii. 2)." Blood oranges are produced from a branch grafted on 
a pomegranate stem. 

The Hebrew word means "white," is twice used, and rendered 
" poplar ;" it probably denotes the "white poplar," of which four 
varieties at least are found in Palestine. The Populus alba 
is found on the hills, and is doubtless meant in Hos. iv. ; the 
P. Euphratica abounds by the Jordan, and would be native in 
Padan-Aram (Gen. xxx.). Some have identified it with the 

storax," a bushy shrub, with pale leaves having an under 
coating of down, and white blossoms. ,SeeSTACTE. 

Though translated " parched pulse." the latter word is inserted 
in the A.V. by conjecture. The Hebrew is only "parched." 
Probably "peas." In the other passage, zeroim is "seed" of 
any kind, probably that of grain generally, or of leguminous 
plants. In both cases it is the simple food of the poor. 

See Bulrush. 

(1) Only mentioned twice : once as "rose of Sharon," no doubt 
a bulbous plant, of which there are many species in Palestine, 
especially the narcissus, which abounds in the vale of Sharon 
No " roses " proper are found, except in the Lebanons. 

(2) " Rose of Jericho," a small woody annual (not mentioned 
in Scripture), with short stem, bearing many branches, and 
white flowers. After seeding, it dries and curls up into a ball 

~~85 



TREES, PLANTS, FLOWEUS, &c, OF THE BIBLE. 



English Hebrew 

Translation. and Greek. 



Rue 

(Luke xi. 42.) 
Bush 



Rye 

(Ex. ix. 32; 
Is. xxviii. 25.) 

Saffron 

(S. of S. iv. 14.) 



nrfyavov 

Gome 

TTan-vptK. 
Cussemeth . 
£ea, oAvpa. 



Karkom. 

KflOKOS. 



Sea-Weed 

(Jonah ii. 5.) 
Shittah-tree.. 

(Is. xli. 19.) 
Shittim-Wood. 

(Ex. xxvi. 15.) 



Soap 

(Jer. ii. 22 : 
Mai. iii. 2.) 



Sodom, Vine of 
(Deut. xxxii. 
32.) 



Spelt 

Spicert (Spice- 

tree.) 

(Gen. xxxvii. 
25.) 



Spikenard 

Stacte 

(Ex. xxx. 34.) 



Sycamine 

(Luke xvii. 6.) 
Sycamore, 
Sycomore. 
(Ps. lxxvifi. 
47 ; 1 Chroil 
xxvii. 28.) 



Tares 

(Matt, xiii.) 



Shittah 

$vkov dor]TTToy. 
Shittim. 

£u\Of a<J7)1TTOV. 



Borith. 
7rda, 



Gephen Sedom. 
ajiA7rfcAo5 2o66- 

UIOV. 



Necoth . . 
dvfj.Lafj.0.. 



Nataf.. 

(nO.KT7\. 



Shikmin... 
Shikmoth. 



£i^dvta. 



Teil. 

Terebinth. 
(Is. vi. 13.) 



IThiok Trees.... 
(Lev. xxiii 40.) 



Elan 

reptfiivdos. 



'Etz "Aboth... 
<AdSoi Sacreis. 



Botanical 
Name. 



Euta bracteosa. 
" graveolens. 



Triticum spelta. 
Crocus sativus . 



Acacia seyal . 



Salsola kali. 



Solanum sanc- 
tum. 

Citrullus colo- 
cynthus. 

Calotropls pro- 
cera. 



Astragalus tra- 
gacantha. 



Styrax offici- 
nale. 



Morus nigra.. 



Ficus sycamo- 
rus. 



Lollum temu- 
lentum. 



Pistacia terebin- 
th us. 



Remarks. 



like wicker-work ; but when put in water, it expands, as if 
alive again ; hence called Anastalica, "resurrection flower." It 
is also called " Mary's flower." 

Included among common garden herbs of small value, tithed 
by Pharisees, Four species arc found in Palestine. T. 

Egyptian papyrus. See Bulrush, (1) Gome. 

The marginal reading, "spelt," is doubtless correct, as It re- 
sembles wheat. Rye is a northern plant, not Egyptian or Syrian; 
but the Hebrew name is akin to the Arab, chirsanut, " spelt." T. 

Only once named, among scented garden flowers ; doubtless 
the same as the Aral), kurktim, the saffron crocus.which abounds 
in Palestine, and is highly esteemed for its perfume. Many 
varieties are found there, from which " saffron " is obtained, a 
yellow powder freely used for seasoning in the East. 

See Bulrush, (4) Silph. 

The tree is named once only ; the wood frequently, as used for 
the tabernacle and its fittings in the wilderness, where no other 
timber was available, the acacia being the only timber-tree 
of any size in the Arabian desert. It resembles the hawthorn, 
but is larger, growing in the driest places, and scattered over 
the whole peninsula, as also on the W. shore of the Dead Sea 
Its wood is very hard, close-grained, orange-brown in colour 
From it " Gum Arabic " is obtained; its bark is an astringent 
and is used for tanning. 

The native soap of Palestine is made from olive oil and potash, 
and dates from remote antiquity. The latter is abundantly 
produced by the numerous alkaline plants on the maritime 
marshes and by the Dead Sea. The use of potash is very 
ancient ; to its discovery on the Belus we owe the invention of 
glass by the Phoenicians, and to its Arabic name the word 
" alkali : " it has always been one of the exports of Palestine, 

See Bramble, Chedek. The Colocynlh grows near the Dead 
Sea; it has long straggling tendrils like a vine, and a fruit 
of tempting appearance, like a beautiful orange, but, nauseous 
to the taste, and when ripe its rind contains only dark ashes and 
seeds (see Wild Gourd). The Culolropis is also suggested as 
the Sodom vine: it grows on the S.E. of the Dead Sea, and in 
tlte plains of Shittim E. of Jordan, by Jericho, bearing clusters 
of bright yellow apples, not good for food ; but it yields an es- 
teemed medicinal gum. T. 

See Rye. 

" Spicerv," carried by the Ishmaelites to Egypt for sale, is not a 
general term, but denotes the product of some tree, probably the 
Arab, neca'at, or " gum tragacanth," obtained from the Astrag- 
ali, a kind of lupine, of which there are more than 20 varieties 
in Palestine, dwarf shrubs with pinnate leaves, long thorns, and 
vellow blossoms, growing at all elevations. T. Some conjecture 
the " storax." See Stacte. 

The spice-bearing trees, producing cinnamon, &c, belong to 
the laurel family, not indigenous to Palestine. C. 

See Nard. 

Lit. "a drop" of some exuding gum ; one ingredient in the 
holy oil ; translated Job xxxvi. 27, " drop of water." It is iden- 
tified with the gum of the storax, a beautiful, fragrant shrub, 
growing abundantly on the lower hills in Palestine, with bios 
soins like the orange-tree. 

The black mulberry, still called si/carnenea in Greece. Both 
it and the white mulberry are common in Palestine. 

A species of fig, allied to the banyan-tree, quite distinct from 
our " sycamore." It has a leaf like the mulberry, and fruit like 
a fig. It is an evergreen timber-tree, of large growth. In Egypt 
it supplied the common timber for furniture, doors, boxes, and 
mummy-cases. It is found in the low plains of Jericho, but 
does not flourish in a hilly country, and is therefore uncommon 
in Palestine. 

The Arab, zaw&n, the bearded darnel, a kind of rye-grass 
whose seeds are poisonous, common in all countries bordering 
on the Mediterranean. The leaf resembles that of wheat, but 
the seed is much smaller. 

Elah in most passages is translated " oak " (which see). Some 
Itimes it is mistranslated "valley" or "plain" (1 Sam. xvii. 2 
'Gen. xiii. 18) ; once "elm" (Hos. iv. 13) ;and in only one passage 

I correctly, "teil," or "turpentine" tree. The LXX. generally 
render it the " terebinth." Very common in S. and E. Palestine, 
in localities too warm or dry for the oak, whose place it sup- 
plies and whose winter appearance with straggling boughs it 
eloseiv resembles. Its leaves are pinnate, dark reddish green r 
it bears small clustering blossoms, and red berries. On a tere 
binth (still shown) Judas is said to have hanged himself. 

"Thick trees" are mentioned among those from whose] 
branches the booths were to be made at the Feast of Taberna- 

SC 



TREES, PLANTS FLOWERS, &c, OF THE BIBLE. 



English 
Translation. 



Hebrew 
and Greek. 



Botanical 
Name. 



Remarks. 



Thistle 

(Hos. x. 8.) 
(Job xxxi.40.) 



Thorn 

Thyine Wood. 
(Rev. xviii. 
12.) 



Vine 

(Gen.ix.20; xl 
9; Deut. viii 

7,8.) 



' (wild) 

(2 Kings iv. 89.) 



Walnut 

(S.of S.vi.ll.) 



Wheat 

(Gen. xxx. 14 : 
xll. 22.) 



Willow 

(Lev. xxiii. 40: 
Job xl. 22.) 
(Ezek. xvii. 5.) 



With 

(Judg.xvi. 7.) 



Wormwood... 
(Deut. xxlx. 
18.) 



Dardar . . 
rpi/3oAos. 
Choach.. 
Tpt^oAos. 



Centaurea cal- 

citropa. 
Notobasis Syri- 

aca. 



t-vkov Qvivov. 



Gephen . 
dp.7reAo9. 



Gephen Sadeh . 

djLnreAoy €V Tf 
dyput. 



Callitris quadri- 
valvis. 



Vitls vinifera. 



Egoz ... 
yj Kapva. 

Chittah 
jrepds. 



(l).'Arablm... 
tTea. 

(2) Tzaphtza- 
phah. 

( Omitted in 
LXX.) 

Tether Laeh.. 
vevpa iiypa.. 



Juglans regla. 



Triticum compo- 
situm. 
spelta. 
hybernum. 



Salix octandra. 

jEgyptiaca. 

Babylonica. 
Oleander (?). 



La'anah . 



Artemisia Ju- 
daica. 
Nilotica. 
absinthium. 



cles. The Rabbinical commentators interpret it of the " myrtle,' 
which is in consequence used for the purpose to this day. 

Two words are translated " thistles " (see Bramble, 2 and 3). 
Thistles of gigantic size, overtopping the horse and his rider, 
abound in the rich plains of Gennesaret, Sharon. Esdraelon, 
and Jericho. Choach. is thought to be the generic term for 
any spiny herb or shrub, including thistles, knap-weed, &c; 
and dardar represents the genus Calcitropa. C. 

See Bramble. 

" Thyine wood " is one of the priceless commodities of the 
Babylon of the Book of Revelation. It is not indigenous to 
Palestine, but to the Atlas mountains. It was called "citron 
wood " by the Romans. It is a small tree of the cypress family, 
allied to the Lignum vita.. T. 

It is a native of the hilly region south of the Caspian, and 
of Armenia and North Persia; it was one of the earliest plants 
cultivated, and has followed civilisation. Palestine is renowned 
for the quantity, quality, and productiveness of its vines, espe- 
cially the valley of Eshcol (or " grapes "), and no climate or soil is 
better adapted for them. The vine is the emblem of the nation, 
and hence was adopted as that of the Christian Church. 

The wild vine, or fox grape, has a small, black, acid fruit, 
suitable only for vinegar ; it grows commonly in the hedges or 
thickets of Palestine. T. But a more noxious plant than this 
may be intended. 

Nuts " should be *' walnut-tree " in this passage. It is a 
native of Persia, and is still extensively cultivated in the higher 
grounds and colder parts of Palestine. See Nuts. 

Wheat is one of the earliest products, being the chief grain of 
Mesopotamia in Jacob's time: and from that day to this it 
has continued to be so inEgypt, where the many-eared (Gen. xli. 
22) or "mummy" variety, depicted on monuments, is still 
grown. Three varieties are commonly found in Palestine: (1) on 
maritime plains, white, short-bearded; (2) short-grown, long- 
bearded, thick-set, coarse grain ; (3) a longer stem, with coarse 
black beard and husk. It is still trodden out (Deut. xxv. 4), 
pressed out by a wooden wheel, or threshed with a flail (Is. 
xx viii. 27), and then winnowed with a fan and sifted. 

" Wheat harvest " (April to June) marks a division of the year. 

Two words are rendered " willow: " (1) 'Arabim are always said 
to grow in the valley. The Arabic name is gharab. (2) Tzaph- 
tzuiihith (Arab, snfs'af), occurs only once, of a tree growing by 
the water-side. It was used for constructing booths for the 
Feast of Tabernacles; and no doubt both words denote the 
"willow," of which many varieties are found in Palestine. H 
But some suggest the oleander, which flourishes abundantly by 
the water-courses, and lines every valley. T. 

The Anglo-Saxon word imtig denotes a " willow," in which 
sense it occurs in WycliSe's Bible, whence any supple twig, 
used for wicker-work ; but in Judges the word is better trans- 
lated "cords." 

It is often mentioned, but only by way of metaphor. Several 
varieties of Artemisia grow in Palestine. Wormwood is well 
known for its bitter taste. T. 



Note— It is worthy of notice, that the Fauna and Flora, arts and sciences, &c. of the Bible seem to accord with its 
assumed geography and chronology; e.g. the animals and cereals belong specially to Mesopotamia and the country east 
of Palestine, and the musical instruments to the earliest ages of human history. Those of the Pentateuch are generally 
such as have their origin or prevalence in Egypt and the Sinaitic peninsula ; those of the historical books, and of most 
of the prophets, belong more particularly to Palestine in an advanced stage of civilisation ; while the animals mentioned 
in Job have received more illustration from the Assyrian records and monuments than from anything found in Egypt, 
Arabia, or Canaan. The marked omission of aquatic pursuits and industries, and of marine products, from the Bible 
narrative, accords with the historical fact that the sea-coast was never occupied by the Hebrews. 



XLII. GEOLOGY OF BIBLE LANDS. 

The Slnaitlc range Is formed of granite and plutonlc rocks, without any signs. of volcanic action, such as lava, 
basalt, &c. The granite is bright red from base to summit, often intersected with veins of greenstone and porphyry. 
Mount Sinai consists of coarBe granite at the base, graduating in fineness to the peak. As we advance northward, 
dykes of porphyry intersect the granite, and this in turn is intersected by greenstone, while at the north-eastern ex- 
tremity syenite supplants them. Tending towards Suez, sandstone overlays the syenite, and the sandstone belt of the 
Tut fringes the granite group. 

Through the Juda;an wilderness a limestone plateau extends almost to Hebron. The whole central Syrian range is 
limestone, equivalent to the greensand underlying the chalk formation still prevailing about Beer-sheba; the few ex- 
ceptions being near the Jordan Valley. 

Occasionally, on hill tops (such as Olivet), is found a layer of white chalk mixed with flint. These are the remains 
of a vast chalk deposit, which once covered the whole country with an even surface, and was the cause of its fertility, 
but which has long ago been washed away by the heavy rains and torrents, leaving the now sterile limestone rock 
covered with the loose flints. 

There are two distinct groups of limestone: (1) Necomlan, with fossils like those in our greensand, and inter- 
mingled with dolomite. It predominates in Galilee (from the Lebanons and Hermon to Safed) and Samaria, running 
on to the east of Jerusalem beyond Olivet. (2) A lower substratum of chalk, underlying the whole country from 
Lebanon to the south of the Mountains of Moab, but seldom coming to the surface. 

In Galilee, near the Lake, are large dykes of basalt, and fields of lava, which has overflowed the limestone, from 
some extinct volcanoes (near Safed, Horns of Hattin, and Ard-el-Hainma); and the scoria has enriched tbe culti- 
vation of those hill-sides and valleys, down to Little Hermon and the edge of Esdraelon. This is the only volcanic 
tract at present discovered. 

East of Jordan the formation is similar to that of the west side, but without the upper chalk that once encrusted the 
hills. The Jordan gorge which cleaves these formations is a geological phenomenon. 

1. MINERAL SUBSTANCES, &c, OF THE BIBLE. 


Name and 
Reference. 


Hebrew and 

GREEK. 


Remarks. 


(Gen. xl. 3.) 
(Is. xxix. 16.) 
(Is. xll. 25.) 


„ 


A kind of asphalt, or earth-resin, found in the vale of Siddim, whence the 
Dead Sea was called L<tcus Asphaltites. It is translated " slime," and was used 
as mortar or cement. 

(1) A tenacious earth, like that so called by us, used for making bricks and 
earthenware. It was less cohesive than ours, and accordingly for the former 
purpose was bound together by an admixture of straw before being baked, and 
for building purposes was mixed with sand. 

(2) Tit (lit. "dirt '"i was, and still is, the common building material of the 
mud-houses of the peasantry of Palestine. 

Three Hebrew words are translated "earth :" 

(1) Eretz, the earth, or globe generally. 

(2) Adamak, red earth, or cultivated soil. 

(3) 'Aphar, dry earth, or dust. 

A mineral alkali (familiar to us as soda). 

Salt is very abundant in the neighbourhood of the Dead Sea, which is highly 
impregnated with it. A ridge of salt-rock runs into that sea, and there are salt- 
pits (Zeph. ii. 9), and a plain of salt, or val.ey of salt (2 Sam. viii. 13).. Hence it 
frequently enters into the symbolical acts and language of the Bible. 

Sand abounds in Palestine, and is used to symbolise abundance, insecurity, 
extensiveness, and weight. 

Sulphur, or brimstone, is largely found in the vale of Siddim, in the mineral 
form ; also in combination with pyrites and other rock formations. 


ao"c/>aATOs. 


7T7?A6s. 

(2) Ttt 


TTTfAo?. 

(1) Eretz 


(Gen. i. 22.) 
(Gen. ix. 20.) 

(Gen. iii. 14 ; Is. 
xlvii. 1.) 

(Jer. ii. 22.) 


n yv- 


yv- 
(3) Aphar 


■>")• 


ftTpOV. 


(1 Chron. xviil. 
12.) 


aAs. 

Choi 


(Prov. xxvil.3; 
Jer. v. 22.) 

(Gen.xix. 24; 
Ps. xl. 6.) 


ajUJLL09. 

Gophrith 


deiov. 


Note.— The northern shore of the Dead Sea abounds in pebbles, succeeded by sand covered with incrustations of 
salt and a growth of lichens resembling seaweed at the first glance. This extends for about two miles. The shores of 
the Sea of Galilee are composed of minute shells, of very many varieties. There are many fossils to be found, as above 
mentioned ; but for a detailed account of these, the student is referred to special treatises. 



88 



GEOLOGY OF BIBLE LANDS. 



2. METALS OF THE BIBLE. 



Name and 
Reference. 



Amber 

(Ezek. 1. 4.) 



Copper. ) 

Brass. S 

(Ex. xxxviii. 8 
2K.in.xxv.13.) 



Gold 

(1 Kin. ix. 28.) 
(Job xxviii.18.) 

(Job xxii. 24.) 

(Ps. Ixviii.13.) 

Eccles. ii. 8.) 

(Jobxxviii.19.) 



Iron and 

Steel. 
(Gen. iv. 22; 
Deut. Tiii. 9.) 



Hebrew and 
Greek. 



Chashmal . 
7JAeKTpo>> . 



Nechosheth. 

X<iAkos. 



(1) Zahab 

vpvaiov. 

(2) Paz. 
Xpvaiov. 

(3) Bgtsgr. 

7T£Tpa 2wc/>ip. 

(4) CharCttz. 
Xpvaiov. 

(5) Sueur. 
Treptovo'taa'.ijLbs. 

(6) Kgthem. 
\pvcriov icadapov 

Barze) 

cri6r)pos. 



Lead BedM. ... 

(Ex. xv. 10.) /i6Ai/3os. 



Silver |Keseph 

(Gen. xxiii. 15.) ap-yvpioi'. 



Tln 

(Num.xxxi.22.) 



'Opbereth.. 

KcurcriTepos. 



Remarks. 



Amber is a compound of copper and gold. It is now much used in Asia Minor 
and Syria. Chashmal in Ezekiel refers to the same metal as xa/VKoAi/Saeoi/ 
in Rev. i. 15. Tbe LXX. translate It by r/AexTpov (eleclrum), an alloy of four 
parts gold and one of silver. It is improbable that eleclrum is the metal in- 
tended, since the language of Ezekiel demands a metal of fiery red colour. 
Gesenius and others, from the etymology, identify it with the "burnished 
brass" (kalal) of Ezek. i. 7. Others consider it to be an accidentally discov- 
ered alloy with copper, resembling light-coloured brass or zinc. There is a 
white metal, greatly used for oruaments in the East, which is called copper. 

Copper was well known to the Israelites and Egyptians before the Exodus 
The latter had, for a long time previous to that event, obtained it from Arabia. 
It was a native product of Palestine (Deut. viii 9), and largely exported from 
Cyprus, whence its name. In most passages Nechosheth is now thought to be 
bronze, of which many ancient specimens have been found in Assyria The 
Egyptians and Israelites also were familiar with tin fwhich see), and so they 
couid have made that alloy of the two called bronze, but the Hebrew term is 
usea indifferently for pure copper and its alloys. Being very hard and easily 
fusible, it is probable that bronze was the material of the " brazen sea." the 
Temple columns, sacrificial " forks," the brazen serpent, the "mirrors" of the 
Hebrew women, and the 250 censers of the followers of Koran. 

There are six different words used for " gold " in the Old Testament, which 
show its use, and high estimation : (1) Zahab is its earliest and most common 
name, referring to its colour. (2) Paz is the native metal, as found. (3) Betser 
is gold dust, and fragments of ore. (4) CharAlz is either "dug out," or has 
reference to its "lustre." (5) Sdgilr ("treasured"), and (6) Kelhem ("con-, 
cealed "), show its high value. No indication of native gold has been found in 
"Palestine, to which it was imported from Spain (Tarshish = Tartessusi, Ophir, 
Sheba, &c. Some modern Egyptologists maintain that gold was found in Egypt 
in ancient times, and believe ihat thev have found some old worked-out mlr.es of 
it beyond Assouan. Gold seems to have been first coined by the Jews in the 
time of Ezra, though it was used as a medium of exchange as early as Abra- 
ham's time, like money, but was weighed, not counted (Gen. xxlii. i6j. 

In Europe, at least, th 3 use of bronze preceded that rf !ror„ because the ore 
of the latter was less likely to attract, the attention of the miner, and. when 
found. It was more difficult to work than the former; but recent, discoveries 
show the very ancient existence of iron in Assyria, as also in Egypt under the 
Pharaohs. It was found in considerable quantities in Syria, 'in Canaanitel 
times, and tools were made of it, especially goads, mattocks', files, and coulters, 
asalsowere spears and swords (1 Sam. xiii. 21, 22). It is doubtful whether the 
"chariots of iron" of Jabin and the " iron bed " of Og are to be taken literally; 
probably a reference to their great strength is intended. "Steel," in our ver- 
sion, is an erroneous rendering for "brass;" but steel is supposed to be meant 
by "northern iron " (Jer. xv. 12), the most famous makers in old times being 
the Cbalybes, near the Black Sea ; and Damascus steel has had a very long 
celebrity. In Nahum ii. 3, "torches," the translation of Peltitlr.th (rendered as 
"steel" both in Arabic and Syriac), is conjectured to bean error fcr "scythes" 
on the wheels of war chariot's. 

Lead was known to the Hehrews. and was anciently used to purify silver, and 
in later times as a plummet or wofcht. and also for soldering metals. It was 
found in the Sinaitic rocks before Moses' time, and was one of the wares 
brought to the Tyrian market. 

Abram was " rich in silver." It was largely imported into Egypt, and after- 
wards into Palestine, from Spain and Arabia. The Israelites possessed much 
gold and silver in the wilderness; of the former ''the calf " was made. Silver 
was used for all kinds of ornaments for the person and house, and was very 
abundant in Solomon's time; and in the time of the Maccabees it was coined 
into money; hence keseph is a silver coin. 

Tin was early known to the Hebrews, being one of the imports of Egypt from 
Spain, through Phoenician merchants, who also obtained it (as Herodotus and 
Strabo tell us) from Britain. It was a great commodity in the fair at Tvre. It 
seems not to have ranked among precious metals, but to have been used as an 
alloy. In Zech. iv. 10 (marg.) mention is made of a tin levelling instrument, 
but generally thiBmetal is treated as of little value. 



89 



XLIII. PRECIOUS STONES OF THE BIBLE. 



Name a»d 
reference. 



Adamant 

(Ezek. ill. 9.) 



Abate 

(Ex. xxviii. 19.) 



Amethtst 

(Ex. xxviii. 19 
Eev. xxi. 20.) 

Beryl 

(Gen.ii.12; Ex 
xxviii. 20.) 

Carbuncle 

(Ex. xxviii. 17 
Eev. iv. 3.) 

Chalcedony.... 

(Rev. xxi. 19.) 
Chrysolite . . . 

(Rev. xxi. 20.) 



Chrysoprake.. 
(Rev. x.-.i. 20.) 



Diamond 

(Ex. xxviii. 18.) 



Emerald 

(Ex. xxviii. 18.) 



.Jacinth 

Hyacinth. 
(Rev. xxi. 20.) 

Jasper 

(Ex. xxviii. 20.) 



Ligttre 

(Ex. xxviii. 19.) 



Onyx 

(Ex. xxviii. 20.) 



Sapphire 

(Ex. xxviii. 18.) 



Sardius 

Sardine. 
(Ex. xxviii. 17.) 



Sardonyx 

(Rev. xxi. 19.) 



Topaz 

(Ex. xxviii. 17.) 



Hebrew and 
Greek. 



Shamir. 
Sh?b9.. 



Achlamab 
dfxefluaros. 

Shoham... 
/37jpuAAioy. 

Bareketh. . 
<7"/xdpay£os. 



Tarshish (?) 
XpwjoKiQos. 



XPvaoTrpa&os. 



Tahalom 

( Omitted in LXX.) 



Nophek.. 
dv6pa£. 



Yash'pheh. 



Leshem.., 

Kiyvpiav. 

Tarshish. 
bvv\iov. 



Sapptr 

crd7T<£eipos. 



Odem... 
o"dp6tos. 



Pltdah... 

TOnd^toy. 



The corundum, the hard stone which when ground is known to us as " emery 
powder." It is ence translated " diamond," and was used lor engraving upon 
stone (e.g. the ten commandments, Jos. Ant. iii. 7, § 5). 

Agate is said to derive its name from the river Achates, in Sicily. It Is 
usually white, with a red or green grain like sea-weed. It is common in the 
East. In Scripture it is spoken of as a material for windows. The Arabic 
equivalent means red, whence some have thought the Oriental ruby to be 
meant. 

Blue transparent quartz; so called In Greek because thought to be a charm 
against drunkenness, but the Jews supposed it to bring pleasant dreams, 
whence its Hebrew name. 

By some shoham is thought to be the onyx; bv others the " arrow-stone," the 
hardest substance for cutting known to the ancients ; by others the aqua- 
marine. 

A mistranslation for "emerald " In Ex. xxviii: the only green stone "flashing 
light," which is the meaning of the Hebrew. It is probably the stone now 
called emerald, a beautiful green stone, and found in ancient times in Egypt 
and Ethiopia. In Rev. iv. 3 it is likened to a rainbow. 

An emerald, found in the copper mines of Chalcedon, near Constantinople 
It was a small, transparent, brilliant green stone. 

The tarshish of Ex. xxviii. 20 is probably a Spanish stone, brought from 
Tartessus. Thought to be the cairngorm ; but the chrysolite of Rev. xxi. 20 
is no doubt the true Oriental topaz. 

The modern apple-green stone of that name is a variety of the chalcedony 
class, unknown to the ancients. Epiphanius so calls a kind of chrysolite 
Some Indian beryls have a similar hue; and such a stone (of a deeper blue) is 
found among Egyptian gems 

The diamond could not have been used in the "breastplate," because the 
Hebrews knew of no means of engraving a name upon it. 1 ahalom is vari- 
ously conjectured to be the onyx, or alabaster, or jasper. 

Properly the carbuncle ; it is used for several bright red stones, including the 
garnet and ruby. In Ex. xxviii. it i3 wrongly interchanged with carbuncle. 

The true Oriental sapphire, a splendid blue stone, of brilliant transparency 

This was the Greek chalcedony, a dark green stone; the name Includes many 
kinds of crystalline quartz. The jasper of Rev. iv. 3 is thought to be the dark 
green opaque chalcedony. 

Some take leshem to be the fossil belemnite, others amber, opal, or tourmaline 
but it is most probably jacinth, which was highly esteemed In Egypt and 
Arabia. 

The onyx is the banded carnelian, cut across the layers to exhibit two strips 
of black and white, brown and white, &c. Some regard it as the " shell " or 
composite formation of two different coloured strata, one underlying the other, 
on which cameos are cut. In our A.V. there is a confusion between tarshish and 
shoham, each being translated both " onyx " and " beryl." See Chrysolite. 

The Hebrew denotes that on which something is engraved or inscribed. Ac 
cording to the Targum, the Tables of the Law were made of it. This and the 
context in which it is used (Ex. xxiv. 10), "like the body of heaven," have 
given rise to the idea that lapis lazuli is meant. 

Our red carnelian, highly valued by the ancients, and extensively used for 
signets and intaglios. The finest came from Babylon ; but many also from 
Arabia and Egypt. Found in considerable abundance at Sardis, in Lydia. 

Sardonyx consisted of a carnelian of three stripes of different colours, or 
three layers of spots. Its name is a compound of " sard " and " onyx," of 
which two cornelians it was thought to be the union. 

The topaz of the ancients is the chrysolite of the moderns, and vice versa. 
Job says, " the topaz of Cush " (xxviii. 19). The ancient topaz (chrysolite) was 
of a greenish-yellow colour, found in Egypt, and in great abundance in an 
island in the Red Sea, from which it derived its name. 



90 



PRECIOUS STONES OF THE BIBLE. 



LISTS OF PRECIOUS STONES GIVEN IN SCRIPTURE. 

There are three Important and almost identical lists of precious stones in the Bible. An interval of ulne centuries 
occurs between the first and second, and of nearly seven between the second and third. 

I. The description of the High Priest's breastplate. 
II. The ornaments of the King of Tyre. 
III. The figurative foundation stones of the heavenly city. 

The first differs in the name and arrangement of some stones, as recorded by Moses in the Hebrew (when it was first 
made), from the description of it by the LXX. in their day, and also by Josephus; it had probably undergone 
restoration. These three are exhibited in order, with the modern names of the stones supposed to be meant. 

BREASTPLATE (set in Gold). 



Hebrew (A.V.). 
Ex. xxvlii. 17—20. 



Diamond. 



Amethyst. 

12 
Jasper. 



2 
Topaz. 



Sapphire. 



Agate. 



Onyx. 



Sardius. 

4 
Emerald. 

7 
Ligure. 

10 
Beryl. 



SEPTTJAGINT OF SAME. 



Emerald. 



6 
Jasper. 



Amethyst. 

12 
Onyx. 



2 
Topaz. 



Sapphire. 



Agate. 



11 

Beryl. 



Sardius. 



7 
Ligure. 



10 

Chrysolite. 



MODERN NAMES. 



Emerald 

(true). 
6 
Jasper. 

9 
Quartz. > 
Amethyst. S 

12 
Aquamarine 



2 

Chrysolite 

{modern). 

5 

Lapis lazuli 



Agate. 
11 



Bed Car- 
nelian. 



Carbuncle, 
or Garnet. 



Jacinth. 



10 
Cairngorm. 



COVERING OF THE KING OF TYRE. 



Hrbeew (A.V.). 

Hzek. xxviii. 13. 

( Order slightly altered from A.V,) 



6 
Carbuncle. 

3 
Diamond. 



2 
Topaz. 



Sapphire. 



Sardius. 



(Omitted from the Hebrew List.) 



12 
Jasper. 



|Onyx. 



I 10 
Beryl. 



SEPTUAGINT OF SAME. 



Emerald. 



6 
Jasper. 



Amethyst. 
12 



Onyx. 



Topaz. 

5 
Sapphire. 

8 
Agate. 

11 
Beryl. 



7 
Ligure. 



10 
Chrysolite. 



MODERN NAMES. 



Emerald 
(true). 
6 
Jasper. 

9 
Quartz. ) 
Amethyst. J 

12 
Aquamarine 



Chrysolite 
(modern) . 
5 
Lapis lazuli. 



Agate. 



11 
Onyx. 



1 

Red Car- 

nelian. 

4 

Carbuncle, 

or Garnet. 

7 
Jacinth. 

10 
Cairngorm. 



THE FOUNDATIONS OF THE HEAVENLY CITY. 



Ret. xxi. 19, 20. 



Jasper. 



Chrysolite. 

10 
Chrysoprasus. 



Sapphire. 

5 

Sardonyx. 

3 
Beryl. 

11 
Jacinth. 



Chalcedony. 

6 
Sardius. 



Topaz. 

12 
Amethyst. 



SUPPOSED MODERN NAMES. 



1 

Jasper, or true 

Chalcedony. 

4 
Emerald. 



Topaz 

(Oriental). 
10 
Chrysoprase. 



Lapis lazuli. 



Sardonyx. 



Beryl, or 
Aquamarine. 
11 
Sapphire. 



Copper Emerald 
(old Chalcedony). 
6 
Sardius. 



Chrysolite. 



12 



Amethyst. 



XLIV. MUSIC AND MUSICAL INSTRUMENTS OF THE BIBLE. 

Vocal Mttsic occupies an important place In Scripture, both in religious worship (1 Chron. vl. 82), public rejoicings 
(1 Sam. xvlll. 6), and social festivities (Is. v. 1; liv. 1). It Is mentioned among the earliest expressions of joy (E\ 
xv. 21), and was accompanied by dancing (2 Sam. vl. 16), and clapping of hands, especially in the " chorus" (Ps. xlvi: 
1). For worship David chose a body of singers (1 Chron. xvl. 41); Jehoshaphat appointed a band of singers to praise 
God In front of his army (2 Chron. xx. 21). After the Captivity we And an equal number of male and female voices 
(Ezra 11. 6b), who sang alternately. They formed a distinguished class, had a separate maintenance (Neh. xi. 23), had 
cities assigned to them (Neh. vii. 73), and chambers for those in attendance at the Temple (Ezek. xl. 44). From the 
dedication of some Psalms there would seem to have been a written musical notation, but no certain record of it is 
extant. 

Musical Instruments are among the earliest recorded human inventions (Gen.iv. 21). In Scripture their use seems 
to be confined to religious worship and social festivities, except that the sound of the trumpet served as a battle-call. 
The earliest kinds were a tabret, a stringed instrument (incipient harp), cymbals, and pipe. From these germs all 
others aie developments. As the Hebrew names were obscure, or unintelligible to the translators of our Bible, one 
general term expressing a well-known instrument often does duty for several species of the same genus ; while the 
same Hebrew generic word is sometimes translated by different English specific ones, and in other cases the transla- 
tion is erroneous. The following table will exhibit all the names that occur, either in the English or Hebrew text. 

1. STRINGED INSTRUMENTS. 



English. 



Hakp 

(Gen. Iv. 21; xxxi. 
27 ; 1 Sam. xvl. 23 ; 
Job xxi. 12 ; xxx. 
31 ; Ps. cxxxvii. 2 ; 
Is. v. 12.) 

(1 Sam. x. 5 ; Neh. 
xii. 27; Ps. xxxiil. 
2; lvii.8; lxxi.22; 
lxxxi. 2 ; xcil. 2 ; 
cl. 3 ; Is. v. 12. 

(Ps. xxxiil. 2; cxliv. 
9.) 

(Dan. 111. 5, 7.) 



Lute.. 



Psaltery 

(1 Chron. xiii. 8, 
XV. 16 ; xxv. 1 ; 2 
Chron. v. 12; xxix. 
25 ; 2 Sam. vl. 5.) 

(Dan. 111. 5, 7) 



Sackbut 

(Dan. ill. 5, 7, &c.) 



Viol 

(Isa. v. 12 ; xiv. 11, 
&c.) 



Hebrew 
and Greek. 



(1) Klnnor.. 
Kivvpa. 



(2) Nebel 

tpaKnipiov 
KiOdpa. 



(3) 'Asor 

6€Ka.\op6oy. 



(l)Kalthros.. 
KiOdpa. 



(1) Nebel. 
j/d/3Aa 



2) Psanterin. 
\lta\Trjpioi>. 



Sabbeca 



Nebel... , 

i//aATTJpiot>. 



Description. 



The most ancient kind, of Syrian origin. A triangular lyre, formed of two 
flat pieces of wood, whose ends are united with eight or nine animal strings 
stretched across them. It was held under the left arm, and played with the 
fingers or a plectrum. 



A later improvement, of Phoenician origin, having three wooden sides (one 
curved), and ten strings. It is translated "psaltery" (Ps. lvil. 8, A.V.), "lute" 
(toe. cit. P.B.), and "viol" (Is. v. 12; Amos v. 23; vi. 5). As it is always coupled 
with some other instrument, it is thought to have supplied the bass. 

A smaller Instrument, of Asfn/rian origin, only mentioned in conjunction with 
nebel, and accordingly thought to have supplied the treble. Translated " instru- 
ment of ten strings." 

A later invention, of Greek origin (Eng. cithern, guitar), imported into the 
East. It was a lyre, with four strings. 

See Harp, Nebel. 

In Psalms, Kings, and Chronicles "psaltery" Is the general translation of 

nebel, which see. 



Psanterin (Eng. mwtry) is erroneously rendered " psaltery," from a verbal 
similarity. It should be "dulcimer," being an instrument formed of strings 
tightly stretched, by fixed pins and turning screws, over a rectangular sound- 
ing-board or box; and was played by hammers struck with the hand against the 
strings. It is not of the harp genus, but is the germ of the piano. 

A kind of harp, of Oriental origin, known to the Greeks as o-ap.f!v£ (sambtix) 
either very small but of high pitch, or, more probably, very large, with many 
strings, and of full rich tone, It ia wrongly translated "eackbut" instead of 
"harp." 

See Harp, Nebel. 



2. WIND INSTRUMENTS. 



English. 



Cornet 

(Ps. xcviii. 6; 
iii. 5, 7.) 



Dan. 



(1 Chron. xv. 28 ; 2 
Chron. xv. 14 ; Ps. 
xcviii. 6; Hos. V.8.) 

(2 Sam. vi.3) 



Hebrew 
and Greek. 



(1) Keren 

<7<xA7Tl"yf. 

(2) Shophar... 
<ro>(/>€p. 

KepaTLvq. 

(3) Meua'an'im 

aiiAui. 



Description. 



See Trumpet, Keren. 
See Trumpet, Shophar. 



Mena'an'im only occurs In this passage, and In conjunction with " cymbals, 
though translated "cornets "In the A.v;, and "pipes" in the LXX. The He- 
brew word is supposed to be derived from a root meaning " to sway to and fro,' 
or "vibrate ;" hence it is thought that the Vulgate rendering, tsistra, is more cor- 
rect, and that it was a rattle (very common in the East), consisting of an oval 
hoop with a handle, having cros's-bars of metal rods, on which loose rings are 
threaded, jingling when shaken, like the plates of a timbrel. 



92 



MUSIC AND MUSICAL INSTRUMENTS OF THE BIBLE. 



^1 



Hebrew 
and greek.. 



Description. 



Dulcimer 

(Dan. iii. 5, 10, 15.) 



Flute 

(Dan. iii. 5, 10, 15.) 

Organ 

(Gen. iv. 21 ; Job 

xxi. 12 , xxx. 31 ; 

Ps. cl. 4.) 



Sumphoniah... 



Mashrokitha. 
o~i>piy£. 

Dgab 

\ba\Trjptov. 

bpyavov. 



Ptpe 

(IKin. i. 40; Is. v. 
12; xxx. 29.) 



(Ex. xv. 20; Ps. xxx 
11; cl. 4; Jer.xxxi. 
4, 13.) 

(Ps. 1111. & Ixxxvili.) 



(1) ChalH. 
avAos. 



(2) Machol .... 
Xopoi. 
X a P°- 

(3) Machalath. 
p.o.eAc9. 



24 



Trumpet 

(Lev. xxiii. 

Josh. vi. 5; 

Chron. xxv. 5.) 
(Exod. xix. 16 

Josh. vi. 4; Judg. 

iii. 27; vii. 16; 1 

Sam. xiii. 3; Ps. 

xlvii. 5; lxxxi. 3; 

xcviii, 6, Joel ii.l.) 
(Numb. x. 2; 2 Kin. 

xi. 14; 1 Chron. xi. 

8; 2 Chron. v. 12; 

Ps. xcviii. 6 ; Hos. 

v. 8.) 



(1) Keren 

/cepas. 
<TaA7riy£. 

(2) Shophar . 

KepaTtvj]. 
adKniyt;. 



(3) Chatzozerah 
aaWmy^. 



Shawm 

(Ps. xcviii. 6.) 



It is only mentioned in this chapter, and wrongly rendered " dulcimer 
From a comparison of its name with almost identical forms in Greek and 
Italian, it would seem to have been a kind of bagpipe, the use of which was 
known, from remote antiquity, in Persia, Egypt, and Phoenicia. It would 
have been better translated " sackbut," and the passage read thus ; harp 
(sabbeca), dulcimer (psanterin), bagpipe (symphonia). 

It only occurs here, and its exact nature is doubtful. It is variously de 
scribed as a " double flute," set of " Pan-pipes," and an " organ." 

The ugab of Gen. iv. can hardly be the same instrument as that of Ps. cl 
The former was probably a set of reeds or " Pan-pipes," blown obliquely with 
the mouth; the latter a set of pipes inserted in a wind-box, and blown from 
it perpendicularly, either by bellows or by mouth. Such an instrument was 
known to the Egyptians, as was also the use of bellows. 

(1) The most ancient form of this genus. An "oboe," made of reed, and 
played from a mouth-piece at one end ; used for festival processions (Is. xxx. 
29), national demonstrations (1 Kin. i. 40), holiday dances (Luke vii. 32), and 
funeral dirges (Matt. ix. 23). Some think the last were played on a "double 
pipe." It is rendered "instruments of music " in Amos vi. 5. 

(2) This is thought to have been a small flute, used with the tabret for 
" dancing " (by which word it is generally translated in the LXX. and A.V). 

(3) This title of two Psalms is thought to refer to the instruments accompany 
ing the song, as it seems to have the same root as the twc previous words 
Gesenius translates it " lute." 

(1) The most ancient, formed of a ram's horn, though the Hebrew, jobel-kcren. 
may mean " jubilee-trumpet." The word is Chaldaic ; in Dan. iii. it is translated 

cornet ; " but the word seldom occurs, and only of a horn. 

(2) A very long horn, turned up at the extremity. The national trumpet for 
rallying the people, and rousing political or religious enthusiasm. It was the 
token that God was on their side ; and it was probably only blown by one 
divinely commissioned In 1 Chron. xv. 28, &c. it is rendered by "cornet," 
as also in Ps. xcviii. 6, where in the version of the Book of Common Prayer it 
is rendered " shawm." See Cornet, Mena'an'im. 

(3) A straight trumpet of silver, terminating in a bell-mouth, made by God's 
directions to Moses, to call an assembly or proclaim the march. It was rather 
a sacred than a martial trumpet; and was blown to herald the approach of a 
king It was used by official heralds, who were often followed by a band of 
Shophars (Ps. xcviii. 6). One hundred and twenty priests blew trumpets from 
the Temple height, to proclaim the induction of the ark into the Holy Place 
(2 Chron. v. 12) at Solomon's dedication. 

See Trumpet, Shophar. 



3. INSTRUMENTS OF PERCUSSION. 



English. 



Bells 

(Zech. xlv. 20.) 



Cymbals 

(1 Chron. xv. 16, 19, 

28;xvi. 5,42; xxv. 

6;2Chr.v.l3;xxix 

25 ; Ezra iii. 10.) 
(Neh.xii.27; 2 Sam 

vi. 5 ; Ps. cl. 5.) 

(ISam. xvill. 6.)... 



Tabret. <• ) 
Timbrel.' > "" 
a (Gen. xxxi. 27; 1 
Sam. x. 5; xviii. 6 
Is. v. 12 ; xxiv. 8 
xxx. 32 ; Jer. xxxi. 
4;Ezek.xxviii.l3.) 
b (Ex.xv.20; Jud.xi. 
34;2Sam.vi.5;Job 
xxi. 12; Ps. lxxxi 
2; cxlix. 3; cl. 4.) 
(Job xvii. 6.) 



Hebrew 

and Greek. 



Metzilloth 

(1) Metziltaim . 

KVufiaAa. 



(2) Tziltzelim.. 

KVfxfia\a. 

(3) Shalishim... 
KvjajSaAa. 



(l)Toph 

Tvp.ira.vov. 
(djaATrjpiov, 
Job xxi. 12). 



(2) Topheth . 

yeAoJS. 



Description. 



The LXX. translates the Hebrew by a word meaning " bridle." The Hebrew 
word has such an evident affinity to the two following words ( translated " cynt 
bals"), that it would seem to refer to metal cups suspended to bridles, either 
for ornament, or to tinkle. 

These words (1) and (2) do not mark different species: but the latter is generic, 
since it is used (Ps. cl 5) with two differential adjectives, marking two species, 
e.g. (1) " loud ; " (2) " high-sounding : " the former probably shaped like a soup- 
plate, with wide flat rim, and played by being strapped to the hands, and 
clashed together ; the other, conical, cup-like, with thin edge, played by bring- 
ing down the one sharply on the other while held stationary, eliciting a high- 
pitched note. Cymbals are mentioned as accessories to music in sacred dances. 
David appointed Asaph chief of the cymbalists. 

(3) The word only occurs once, and is translated " instruments of music," or 

three-stringed instruments." They were probably " triangles," " sistra," or 
"rattles" with only three metal rods run through a bow with a handle, a very 
common Eastern instrument. See Cornet, Mena'an'im. 

(1) The same Hebrew word (sing, and pi. ) represents "tabret" and "timbrel," 
except in one place (2); therefore only one instrument is meant, viz. a 
simple tambourine, used with the cymbals, as an accompaniment to dancing 
and singing. There is no proof of cymbals or bells being attached to Jewish 
tabrets, and go constituting them " timbrels." 



(2) Tabrets were used to drown the cries of human victims sacrificed, or 
"passed through the fire," in the valley of Hinnom. Hence the furnace itself 
was called topheth, and in Job xvii. 6 the word means an " abomination " (as iu 
Jer. xix. 12, 13), rather than " tabret." 



XLV. WEIGHTS AND MEASURES. 



WEIGHTS. 

AvoiRDrpois. 

lbs. oz. drs. 

— — 0-439 


» 


lbs. 
2 


Tkot. 
oz. dwt 

— 5 

— 10 
6 



grs. 
1?. 


— — 439 





. — — 8'78 


n 


2 14-628 


n 








A gerah 

lOgerahs =1 bekah . 
2 bekahs =1 shekel. 
00 shekels =1 maneh . 
50 inanehs = 1 talent . . 



MEASURES. 

Long Measure. 

ft. in. 

A digit, or finger (Jer. 111. 21) — 0-912 

4digits =1 palm (Exod. xxv. 25) — 3-648 

3 palms =1 span (Exod. xxviii. 16) — 10-9^1 

2 spans = 1 cubit (Gen. vi. 15) 1 9'888 

4 cubits =1 fathom (Acts xxvii. 28).. 7 3'552 

1-5 fathoms = 1 reed (Ezek. xl. 3,5) 10 11-328 

13-3 reeds = 1 line Ezek. xl. 3) 145 ll'Oi 

Land Measure. Eng. 

miles, paces, ft. 

A cubit — — 1-824 

400 cubits = 1 furlong (Luke xxiv. 13) — 145 4'6 

5 furlongs = l sabbath dav's journey (Johnxi. 18; Act? i. 12). — 727 30 

10furlongs = l mile (Matt. v. 41) 1 399 l'O 

24 miles =-1 day's journey 33 76 40 

Liquid Measure. 

gals. pts. 

A caph — 0-625 

13caph =1 log (Lev. xiv. 10) — 0-833 

4 logs =1 cab — 3333 

3cabs =1 hin (Exod. xxx. 24) 1 2 

2hins =1 seah 2 4 

SseahB =1 bath, or ephah (1 Kings vii. 26; John ii. 6) 7 45 

lOephahs =1 kor, or homer (Isa. v. 10;lEzek. xlv. 14) 75 525 

Dry Measure. 

pecks, gals. pts. 

A gachal — — 01416 

20 gachals = l cab (2Kings vi. 25; Rev. vi. 6) — — 2 8333 

18 cab =1 omer (Exod.xvi. 36) — — 51 

S3 omers =1 seah (Matt. xiii. 33) 10 1 

3 seahs = 1 ephah (Ezek. xiv. 11) 3 3 

5 ephahs =1 letech (Hos. iii. 2) 16 

2 letechs =1 kor, or homer (Numb. xi. 32; Hos. iii. 2)... 32 

N.B.— The above Table will explain many texts in the Bible, especially those which are placed within brackets 
Take, for instance. Is. v. 10: "Tea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield 
an ephah." This curse upon the covetous man was, that 10 acres of vines should produce only 7 gallons of wine, 
I.e. one acre should yield less than 3 quarts ; and that 32 pecks of seed should only bring a crop of 3 pecks, or, in 
other words, that the harvest should produce a quantity equal to one-tenth only of the seed sown. 

TIME. 

The Natural Day was from sun-rise to sun-set. 

The Natural Night was from sun-set to sun-rise. 

The Civil Day was from sun-set one evening to sun-set the next ; for, " the Evening and the Morning were the first 



day. 



Night (Ancient). 
First Watch (Lam. ii. 19) till midnight. 
Middle Watch ( Judg. vii. 19) till 3 a.m. 
Morning Watch (Exod. xiv. 24) till 6 a.m. 

Night (New Testament). 
First Watch, evening = 6 to 9 p.m. 
Second Watch, midnight = 9 to 12 p.m. 
Third Watch, cock-crow = 12 to 3 a.m. 
Fourth Watch, morning - 3 to ti a.m. 



Day (Ancient). 
Morning till about 10 a.m. 
Heat of day till about 2 p.m. 
Cool of day till about 6 p.m. 

Day (New Testament). 
Third hour = S to 9 a.m. 
Sixth hour = 9 to 12 midday. 
Ninth hour = 12 to 3 p.m. 
Twelfth hour = 3 to 6 p.m. 



94 



JEWISH AND KOMAN MOiNfci". 



JEWISH MONEY, 

With its value in English and American money ; Ike American dollar being taken 
as equal to is. id. 

Jewish. En&lish. American. 

£ s. d. dols. cents. 

A gerah (Exod. xxx. 13) 136 273 

10 gerahs = : bekah (Exod. xxxviii. 26) 1 1'68 2T3T 

2 bekahs = 1 shekel (Exod. xxx. 13; Isa. vii. 23) = 02 S'37 = 5474 

50 shekels = 1 maneh = 5 14 0'75 = 27 3750 

60manehs = 1 kikkar (talent)... = 342 3 9 = 1,642 50 

AooMshekel 1 16 6 = 8 76 

A kikkar of gold = 5,475 = 26,280 

N.B.— A shekel would probably purchase nearly teu times as much as the same nominal amount will now. ltr 
member that one Roman penny (8 l-'id.) was a good day's wages for a labourer. 

The Hebrew maneh, according to 1 Kings x. 17, compared with 2 Chron. ix. 16, contained 100 shekels: thougL 
according to one interpretation of Ezek. xlv. 12, it contained 60, hut more probably 50. The passage reads thus :- 
" Twenty shekels, live and twenty shekels, fifteen shekels shall be your maneh." This is variously interpreted, 
0) 20 +25 + 15 =60. (2) 20, 25, 15 are different coins in gold, silver, and copper, bearing the same name. It is well 
to remark the meaning of these names : Shekel = simply weight ' : Bekah = split, i.e. the shekel divided into two : 
Gerah = a grain, as in our weights, a grain and a barley-corn, the original standard weight. Maneh = appointed, 
equivalent to sterling, a specific sum: Kikkar = around mass of metal, i.e. a weight or coin. Hebrew names of 
weights and coins are not found in the New Testament : mna in Luke xix. 18 is Greek, though possibly identical with 
the Hebrew maneh. 

ROMAN MONEY. 

Komajt. English. American. 

d. cents. 

A "farthing," quadrans (Matt. v. 26) = nearly 0U25 = 0'25 

A "farthing," as = 4 quadrantes < Matt. x. 29) = nearly 0' 5 =1 

A "penny," denarius = 16 ases (Matt. xxii. 19) = nearly 8' 50 = 17 

[The Roman sestertius = 2 1-2 ases, is not named in the Bible.] 
N.B.— Here we learn that— 
Naiman's offering to Elisha of 6,000 pieces (shekels) of gold amounted to more than £10,000 = 48,000 dollars. 
The Debtor (Matt, xviii. 24) who had been forgiven 10,000 talents, i.e. £3,000,000 = 14,400,000 dollars, refused to 

forgive his fellowservant 100 pence, i.e. £3 10s. lOd. = 17 dollars. 
Judas sold our Lord for 30 pieces of silver, i.e. £3 10«. 8-1. = Vidollars, 96 cents, the legal value of a slave, if he 

were killed by a beast. 
Jossph was sold by his brethren for 20 pieces, i.e. at Is. - 11 uotiars, 28 cents. 



XLVI. A GLOSSARY OF ANTIQUITIES, CUSTOMS, &c. 



ALEPH (A) The first letter of the Hebrew alphabet 
Psalm cxix. is divided into twenty-two portions, ac- 
cording to the number of letters in the Hebrew alpha- 
bet, one of which is prefixed to each portion, the verses 
In the original beginning with the Hebrew letter which 
heads the portion in which they are classed. 

ALPHA (A). The first letter of the Greek alphabet, of 
which Omega (long O) Is the last. Alpha and Omega 
are used to signify " the first and the last." 

ALTAR. An erection of stones, usually set square, 
on which sacrifices were burnt. The first mentioned 
was that built by Abel. God commanded the Hebrew 
altar to be made of unhewn stones, and without steps. 
The worshippers of Baal built their altars on moun- 
tain-tops, hence "altars on high places" were an a- 
bomination to the Lord. In the Temple at Jerusalem, 
the altar of burnt sacrifice was outside the Holy Place, 
in the court in front of it; but the altar of incense 
stood in the centre of it. 

ANATHEMA MAEAN-ATHA. " Anathema " is a Greek 
word denoting a thing or person devoted to God, and, as 
all such were put to death, devoted to perdition, accursed. 
"Maran-atlia" is a Syriacexpression, meaning "The Lord 
cometh," or " is come." So the whole phrase means, " ac- 
cursed (when) the Lord cometh;" or "Maran-atha" 
stands alone. Compare "The Lord is at hand," Phil. iv. 5. 

ANGEL is from the Greek word for a " messenger," and 
is used sometimes of "ministering spirits " sent by God 
to men with a message, &c, as in the Old Testament, 
Gospels, and Acts ; sometimes of men so sent, as in the 
Epistles and Book of Revelation. 

APOSTLE is from the Greek, meaning " one who is sent." 
The word is used of Christ (subordinated of John the 
Baptist), then of "the twelve," and Paul.'all of whom 
had " seen the Lord," the essential qualification (see 
Acts i. 21—26). It is also used of men who are called 
the messengers or " apostles " of the Church (2 Cor. viii. 
23; Phil. ii. 25), and finally of men who were of mark 
among the Apostles (Rom. xvl. 7), either because so 
called, or because highly esteemed by them. 

ARK. The ark was a covered chest, or box : the word is 
also used of a coffin. Three important arks are mention- 
e' 1 , viz. :— 

1. Noah's ark, the material of which is unknown 
ISopher being untranslated). 

2. That in which the infant Moses was hidden by his 
mother was made of the papyrus of the ITile, covered 
over with pitch, rendering it water-tight. It is not an 
uncommon thing at this day to see an Egyptian mother 
twist papyrus leaves into such a wicker cradle, smear 
it with pitch, cover it with a lid of wicker work, place 
her infant in it, and swim across the Nile, pushing the 
ark with its infant passenger in front of her. 

8. The Ark of the Covenant was a chest (not a boat), 
made of shittim wood overlaid with gold, on the lid 
of which was placed the golden " mercy-seat," over 
which two cherubim extended their wings. It was 
made to preserve the two tables of stone, on which 
"the Covenant" between God and His people was en- 
graven. It was 21-2 cubits long, 11-2 broad, and 11-2 deep. 
Around its upper edge was a cornice of gold, ami it. 
was carried in front of the people on their march by 
the Levites, who bore it by means of two poles of shittim 
wood covered with gold, which were passed through 
two rings on each side of the ark. In it were also placed 
by Divine command, an omer of manna, Aaron's rod 
which budded, and the books of the Law. On nearing 
Palestine, the priests carried it into the Jordan, whose 
stream stood still above them, but flowed on below, 
as long as the ark was in its bed. It was carried once 
daily round Jericho for six days, and seven times on the 
seventh, when the walls fell down. It accompanied the 
Israelites to Shechem. where the elders of each tribe 
laid their hands on it (after the cursings of the Law 
had been read from Mount Ebal, and the blessings from 
Gerizim), while all the Congregation swore to observe 
the Covenant. After the subjugation of the land it 
was placed in the tabernacle at Shiloh, till the time 
of Eli, when it was taken Into the camp, and captured 
by the Philistines, who carried it to Ashdod, placing 
it In the Temple of Dagon, whose Image fell down before 
it and was broken. The plagues of emerods and mice 
, compelled them to send it away at the end of seven 
■ months, and it was conveyed by two milch kine in a new 
! eart into the field of Joshua at Beth-shemesh. From 

L thence it was carried to the house of Abinadab at Kir- 
jath-jearim, from whence David tried to fetch it • but 



on the way TJzzah was struck dead for touching it, and 
David, fearing to continue the removal, left it in 
the care of Obed-Edom the Gittite, where it remained 
three months. David then fetched it up to Mount Zion, 
and placed it in a tabernacle he had erected, where it 
continued till Solomon transferred it to his new Temple 
on Mount Moriah, placing it in the Holy of Holies. 
At the Captivity it is said to have been buried by 
Jeremiah the prophet. This ark is called in Hebrew 
Ardn, not (as 1. and 2.) TSbah. 

ARMOUR was in use in Saul's time. Goliath wore a 
brazen helmet, acoat of mail I weighing from80to 100 lbs.) 
greaves of brass on his legs, and a brazen target between 
his shoulders. He had also a spear, a shield, and a sword. 
Ahab was likewise encased in armour. 

ARMOUR-BEARER. An attendant upon a warrior of 
rank,who bore his heavy arms (spear, shield, quiver, &c.) . 

ARMS. The chief offensive weapons were a sword, spear, 
Javelin, dart, bow and arrows, sling, and dagger. In 
David's army there was a company of slingers. (For 
defensive arms, see Akmoue.) 

ART. The Egyptians were skilled in painting and sculp- 
ture before the Israelites settled in their country ; but 
a rigid interpretation of the Second Commandment ex- 
cluded the Jews from the culture of these arts, though 
they excelled in music and poetry. But God Himself au- 
thorised some departure from this strict interpretation, 
by ordering the brazen serpent to be made, and the two 
cherubim of gold for the overshadowing of the mercy- 
seat in the tabernacle. He also sanctioned the represen- 
tation of the cherubim worked upon the veil, and the 
figures of twelve brazen oxen, on which the molten 
sea rested in Solomon's Temple. Mural paintings and 
wood-panelling in the decoration of houses ; ivory carv- 
ing on the royal thrones, and for the embellishment of 
palaces ; chasing and embossing of pillars, candelabra, 
and other ornaments in metal, for adornment of the 
Temple and houses ; embroidery in needlework, the 
interweaving of patternG and figures in tissue of wool, 
linen, and silk (for which Damascus was famous) ; and 
skill in dyeing (as Tyrian purple, &c), are other evi- 
dences of the cultivation of art among the Hebrews 
and their neighbours. 

ARTIFICER. An artist, and skDled workman In design- 
ing and executing works of art, especially in the casting, 
carving, and chasing of metals, carving of wood, and 
plating it with gold, the setting of precious stones, and 
designing of embroidered fabrics. 

ARTILLERY is used as a general term for all kinds 
of projectile weapons, e.g. bows and arrows, Javelins, 
darts, &c. 

ASCENT. This word is used of a covered way connect- 
ing the palace of Solomon with the Temple. It was 
the private passage of the kings of Judah to the place 
assigned to them in the house of the Lord. 

ASS. The ass was introduced into Palestine by Abraham, 
where its adaptability to the needs of a mountainous 
country made it the favourite medium of locomotion. 
The proverb, " A whip for a horse, a bridle for. an ass," 
shows the estimation in which these two animals were 
respectively held by the Hebrews. The former was the 
symbol of the might and oppression of the Egyptian 
and Canaanite, the latter of the peace and rest of the 
promised seed ; the former was associated with the 
worship of the sun, the latter was the sacred animal 
of the servant of Jehovah, protected by special enact- 
ments of the Mosaic Law. The large Babylonian ass 
wos that on which kings, judges, and prophets rode: 
so that the expression, " Ye that ride on wnit? asses," 
was equivalent to "Ye that sit in judgment" (Judg. 
v. 10). Hence, when Christ rode into Jerusalem on an 
ass. He was hailed as the predicted " Son of David." 
See Ridgway's " Sketches from the East," art. Bethany. 

AVENGER. " "Whoso sheddeth man's blood, by man shall 
his blood be shed," was, and still is, the universal law 
of the Semitic race, and its execution primarily de- 
volved upon the nearest kinsman of the deceased, but 
extended also to the whole tribe. It overruled every other 
obligation, even that of hospitality ; hence perhaps Jael's 
murder of Siaera was, according to the views prevalent in 
that age, justifiable, if not obligatory. The Hebrew code 
restricted this law by providing " Cities of Refuge," to 
which the manslayer might flee in cases of "manslaugh- 
ter," until he had been tried before the Congregation. 

BAALISM was the worship of Natural Causes, practised 
by the Canaanite race, and distinguishing them from the 



A GLOSSARY OF ANTIQUITIES, CUSTOMS, &c. 



\ 



Semites, who worshipped a Divine Primary Cause. The 
creed of the former was, that out of a self-existent 
chaotic deep sprang spontaneously the heavenly bodies 
and the earth ; that, from the procreative power of the 
sun, acting upon the fertile womb of the earth, all 
visible matter was produced : hence, the significance 
of the abandonment by God of Ahab and his subjects to 
the sole influence of these natural elements, which 
resulted in the almost entire destruction of animal and 
vegetable life. The word " Baal " means Mazier, Owner, 
Possessor. 

BAND of soldiers. This was the Roman cohort, the tenth 
part of a legion. It consisted nominally of six hundred 
men under the command of six centurions. A century 
really contained about sixty men. The "Italian band " 
was composed of soldiers from Italy ; but the "Augustan 
bund " consisted of native recruits, whose head-quarters 
wt"e Cuesarea Augusta (so called in honour of the Em- 
per.'r Augustus, in whose reign it was rebuilt), which 
was 'he centre of the military organisation in Pales- 
tine. 

BARNS. The ancient granaries of Palestine were caves 
in the limestone rock, entered by an aperture in the 
ground, carefully concealed by a stone covered with 
turf or brushwood, to hide the grain from Arab de- 
predators (Judg. vi. 11). Such subterranean caves may 
still be seen in use on the hill of Jezreel. Barns existed 
in Egypt in Joseph's time, and in Palestine in that of 
our Saviour (Luke xii. 18). 

BASIN. Many basins are mentioned in the Bible. 1. A 
hand-basin, used for ablutions ; probably the same as 
that in which the blood of the Paschal lamb was re- 
ceived for sprinkling the door-posts. 2. A covered basin. 
or tankard, used in the Sanctuary for drink-offerings 
and libations. 3. The "omer," or common domestic ves- 
sel in Egypt for cooking purposes, containing half a peck. 
4. A foot-basin, in which our Lord washed the disciples' 
feet ; prohably the same as that which is called " wash- 
pot " in the Psalms. 

BASKET. Baskets were of various kinds and sizes : — 
1. The Cophinus, reticule, or hand-basket, usudly car- 
ried on the arm by every Jew (cf. Juvenal, Sat. iii. 1. 14). 
It was this basket which each Apostle filled with the 
superfluous fragments after the feeding of the live thou- 
sand. 2. A light, open, wicker basket, used for carrying 
food upon the head. Pharaoh's chief baker carried upon 
his head several tiers of these, containing white bread 
and baked meats. Such are commonly represented on 
Egyptian monuments. 3. A market-basket, such as that 
in which the lad was hawking the barley loaves and 
fishes. 4. A larger kind, or store-basket, in which were 
gathered the fragments after the feeding of the four 
thousand. 5. A larger and stronger kind, used for hoist- 
ing supplies up to the battlements of a besieged city. It 
was in one of these that Paul was lowered down from 
the walls of Damascus. 

BATH. Bathing was a luxury, or rather a necessity, in 
the hot climate of Egypt, and also in Babylonia; but 
among the Hebrews it was practised mainly as a reli- 
gious ceremonial, for removal of legal pollution, or 
as the symbol of repentance; from whence arose the 
Ordinance of Baptism, which was the prescribed form 
for the admission of women proselytes into covenant 
with God in the Jewish Church. 

BED. The word bed, wherever used in the Bible, must 
he understood to refer only to the mattress on which 
people slept. It was much thinner than anything we 
know under that name, and rather resembled a very 
thick quilt, which was rolled up and taken away during 
the day, and only spread at night, in no fixed place, but 
at the will of the sleeper, generally in the open air, 
on the housetop, protected from the summer sun by 
boughs of trees. Such open-air bedrooms may be con- 
stantly seen in Palestine at the present day. It was 
one of these little mattresses which our Lord bade the 
paralytic man roll up and carry to his home. It is the 
universal custom for the natives of Syria and adjacent 
countries to sleep on mattresses, spread upon the floor, 
and covered by a thick counterpane, the under sheet 
being tacked to the former, and the upper to the latter ; 
but the poorest classes lie upon loose straw, their cover- 
ing being the camel's-hair coat worn by day. Bedsteads 
of any kind are wholly unknown. 

BOOKS. Hebrew books were anciently written upon 
whole skins of parchment, and sometimes of leather ; 
but in Egypt on papyrus. At first they were written 
in whole lines the breadth of the skin, but subsequently 
the parchment was cut into strips and divided into 
pages, but only written upon one side. Each end was 
attached to a roller, with handles which were rolled 
inwards towards one another. The book commenced 
on the right side, and as each page was read, the reader 
rolled it round the roller in his right hand, at the same 



time unrolling a fresh page from that in his left. This 
was called " a roll or a book," and each book of the 
Bible formed a separate roll, which, when not in use, 
was carefully put away in a metal cylinder. 

BOTTLE. Bottles were made of goatskin, which was 
stripped from the animal without cutting it open (after 
the head and feet had been removed). The inside of 
the skin was then dressed with tannin ; the apertures 
at the legs aud tail were firmly tied, and the skin filled 
with a decoction of bark and water until saturated. 
When used for wine, the skins were hung up in the 
houses, and so became smoked and shrivelled; hence 
the Psalmist's simile, "Like a bottle in the smoke." 
They were mended by stitching on a patch, and cover- 
ing it over with pitch. They are still extensively 
manufactured at Hebron, and are used by the vendors of 
water and wine at Jerusalem, who carry them strapped 
to their backs, and draw the liquid from a tap fixed 
in one of the hind legs. 

BRACELET. Bracelets for the arms and anklets for 
the legs were commonly worn by Eastern married 
women of all ranks, and were regarded as an eligible 
mode of investing money, since they could not be taken 
for the debts of the husband. They were usually cable- 
like rings, with an opening through which the wrist 
could be slipped ; but the higher classes wore bracelets 
formed like broad bands, richly chased, jointed and 
closed by a pin passing through sockets. The anklets 
were similar in form, but frequently adorned with little 
bells. Both are still common in the East, with scarcely 
any variation in the patterns; they are of gold, silver, 
brass, and coloured glass, the last being extensively 
manufactured at Hebron. Those worn by the Hebrews 
were never jewelled; but men seem to have used 
bracelets as well as women (2 Sam. i. 10). 

BREAD was mostly in the form of cakes, baked upon 
the hearth or in the oven ; those eaten by the poor 
were made of barley-meal, with oil instead of butter. 
They were leavened or unleavened, and kneaded in a 
trough. Wheaten flour was common in Egypt, but a 
luxury in Palestine, and was one of the offerings in the 
Sanctuary. The Congregation were bound to offer fine 
flour for twelve cakes ("shewbread"), to be placed 
every Sabbath in two rows on the table of shewbread, 
which was to be eaten by the priests in the Holv Place. 

BREASTPLATE. See Pkecious Stones, p. 91. 

BREECHES. These were among the official vestments 
of the high priest, but did not form a part of the 
ordinary dress of a Hebrew man. A Syrian of the 
present day wears a sort of petticoat, gathered in at 
the waist and ankles, two holes only being left at the 
bottom for the feet to pass through. The women wear 
cotton trousers, concealed by a sheet (Izzar) worn over 
the head, which envelopes the whole figure ; but those 
of the Lebanons wear jackets and trousers of coloured 
stuff, without veils or other outer covering. 

BRICKMAKING, as described in Exodus, may still be 
seen in Egypt. Outside Cairo are extensive brickfields, 
with vast hills composed of the debris of centuries, 
where bricks are daily made of a clay so little tena- 
cious that it is mixed with short straw to bind it 
together. Ancient bricks have been found in that part 
of Egypt bearing the brand of Thothmes III, whose 
date is as far back as the Exodus. 

BRIDE. A bride was bought from her father by the 
bridegroom, the negotiations being conducted by the 
friend of the latter, who was responsible for all the 
preliminaries up to the actual marriage. After her 
espousal she was placed under the charge of trust- 
worthy matrons. She was subjected to a course of 
purification (Esth. ii. 12), preparatory to her marriage. 
At the latter she was attended by a company of virgins, 
who followed her to her new home, in the nocturnal 
procession, when escorted thither by the bridegroom. 
The Bride is regarded, in both Testaments, as a type of 
the Church. See Marriage. 

BRIDEGROOM. A preparation, with fasting, before mar- 
riage, was required of every Jewish bridegroom, who was 
clothed at the ceremony in a "robe of righteousness." 
(See Coat and Vestment.) He was a type of Christ. 

BURIAL of the dead was practised by the Hebrews 
from the earliest times, and three of their most ancient 
cemeteries still remain, viz. Machpelah, Shechem, and 
the Valley of Jehoshaphat. Cremation was only used 
for the bodies of persons who were denied religious 
burial ; " the burning for the dead," was that of sweet 
perfumes, as a mark of especial honour, at the funeral 
of kings and other distinguished persons. Embalming 
was common in Egypt in the time of Joseph, from 
whence the Israelites derived the custom of winding 
the bodies of their dead in line linen cloths, with sweet 
spices. Burial was always extra-mural, and the dead 
were carried to the grave on biers, accompanied by the 



9" 



A GLOSSARY OF ANTIQUITIES, CUSTOMS, &0. 



walling of their friends, especially of women . The days 
of mourning were thirty. Burial was refused to ciimi- 
nals : and the " burial of an ass " was exposure to birds 
and beasts of prey. Tombs were usually in caves in 
the limestone rock, and were closed by a stone at the 
ends, or on the surface ; the mouth of some is guarded 
by a complication of stones, each " sealing " the other. 
Around Jerusalem are large caves, containing- many 
chambers or vaults for bodies, resembling the Roman 
catacombs ; there are likewise some in the rocks around 
the Church of the Holy Sepulchre. 

BUTLEIt, or cup-bearer, held an honourable office in 
royal households, since the kings life was in his hand, 
he being held responsible for the purity of the liquor 
and its freedom from poison. Nehemiah faithfully dis- 
charged this duty to the Persian king, to whom his 
race was in humiliating slavery. 

BUTTE R. The Hebrews were ignorant of the art of churn- 
ing butter ; but they made a kind of clotted cream by 
subjecting new milk to fermentation, which imparted 
to It a pleasant acid flavour somewhat resembling that 
of lemon cream. Even now churned butter is never 
used by native Syrians, but this clotted cream, called 
Lebbiin, continues to be universally consumed, as one 
of the most refreshing necessaries of daily life. This 
was doubtless the "butter in a lordly dish which Jael 
brought to Sisera, when she had " opened a bottle of 
milk." 

CAMEL'S HAIR. Raiment of camel's hair was not a 
skin, but a coat of cloth, woven from the hair of 
the camel. Such is the ordinary outer garment of 
the Bedawin Arab of to-day. The present common 
dress of a shepherd on the hills of Judaea is a loose 
coat of camel's hair, in broad stripes of black and 
white, girt around the loins with a leathern belt. 
It has narrow sleeves, does not come below the 
knee, and seems to he his only garment except short 
drawers. This was, doubtless, I he raiment of John the 
Baptist. 

CANDLE was an earthenware lamp, shaped like a 
butter-boat partially covered over, in winch oil was 
burnt, the wick protruding through a lip or spout. It 
was set on a pedestal of the same ware ; and was 
either united to this "candlestick" by a handle, or the 
two were moulded in one piece. The woman seeking 
her lost piece of silver would have this candlestick in 
one hand, and a short hand broom in the other, as she 
stooped and swept the house. 

CHAMBER is the general term for any room in a house 
It is only in the houses of kings and nobles that it 
means a " bed-room," since the majority of houses 
were only one story high. The " upper chamber," or 
"upper room,'' was an apartment on the highest story, 
set apart exclusively for religious purposes, in which 
daily family or private prayers were said, circumcision 
and the rite of matrimony performed, the passover 
eaten, and the dead laid out, &c. It contained only 
one window, always turned towards the Temple at 
Jerusalem. With the poor, the flat roof of the house 
served this purpose. 

CHARGER. A large,round,deep dish, called in Deborah's 
Song, " a lordly dish." 

CLOTH was woven, dyed, and fulled with soap, by the 
Hebrews, and was made from flax, silk, and wool. The 
sailcloth, made from the wool of Cilician sheep, was 
a great article of commerce in the Mediterranean, 
and was largely used as a covering for tents in Syria. 
Its manufacture was the trade of Paul, Aquila, and 
Prlscilla. The Tyrian purple dye (sold by Lydia) was 
unequalled. 

COALS. There Is no coal in Palestine, though lignite Is 
found. A " Are of coals " most probably means a char- 
coal fire. 

COAT was the square garment of fine lamb's wool 
ordered by the Law to be worn by every male Israelite, 
to remind him of his duties; there was a hole in the 
centre, for the head to go through, and the garment 
hung down before and behind. At each corner were 
fringes, symbolising the enactments of the Law, and 
a hem of blue, representing the holiness of God's peo- 
ple. It was his coat by day, his covering by night, and 
his shroud in the grave; if pledged, or seized by a 
creditor, it must be returned at sun-down. This was 
the seamless coat of Jesus, whose hem the woman 
with the issue touched, we Ridgway's " Sketches 
from the East," art. Childhood of Jesus. 

CONDUIT. To remedy the deficiency in the supply of 
water at Jerusalem Solomon dug reservoirs, which still 
remain. In the hill country of Juuasa, from whence 
he conducted the water to the pools of Gihon, on 
the sides of Mount Zion. A conduit, hewn out of 
the solid rock, 1,750 feet In length, unites the 



Pool of Siloam (now called the Virgin's Fountain) 
with Bethesda, in which an ancient inscription has 
recently been discovered. 

CORN. Rubbing corn in the hands on the Sabbath, and 
even walking on ripe grass, which might tread out 
the seed, was forbidden by the precepts of the Elders, 
as equivalent to threshing. 

Corn (treading out). In Syria and Asia Minor, at the 
present day, grain is trodden out of the ear. The un- 
threshed wheat is laid upon the ground in a circle, 
and a yoke of oxen driven round and round over it, 
dragging after them a heavy log of wood, on the under 
surface of which are inserted rows of turn flint stones, 
about two inches apart, and projecting half an inch 
from the surface. On this the driver stands, or some- 
times sits in a ;halr. 

COUCH was the framework on which, in the houses of 
the rich, mattresses were spread to /one divans for 
use by day. 

CRUCIFIXION was unknown to th? Jews, until intro- 
duced by the Romans, who only used it for the punish- 
ment of slaves and the lowest malefactors. 

CUSTOM (the receipt of). The dues or taxes paid on per- 
sons and goods transported across the Sea of Galilee. 

DANCING was anciently practised as a religious cere- 
monial (e.g. Miriam, David, the Sliilonites, &c); but, in 
later times, dancing girls formed a part of the amuse- 
ments provided for guests at feasts (e.g. Herodias' 
daughter). 

DAYSMAN. One who fixes "a day "for hearing and arbi- 
trating on some dispute. Compare 1 Cor. iv. 3, where 
"man's judgment" is in the Greek "man's day." 

DEPUTY. The governor, or vicegerent, deputed by the 
Roman Emperor or Senate to represent them in their 
distant provinces. Disturbed districts were immediately 
under the Emperor, whose deputy was called pro-praetor, 
a military officer in command of an army of occupa- 
tion; while peaceful ones were under the Senate, whose 
deputy was a pro-consul, a civilian. 

ELDERS. A body of men, selected for wisdom and ex- 
perience, to administer justice in their respective lo- 
calities. Moses chose six from each tribe to aid him 
in the government of the Israelites. A similar body, 
called the Sanhedrin, was the executive and delibera- 
tive council after the Captivity. 

FARTHING is (1) the Roman as (Matt. x. 29, Luke xli. 6) 
=about one halfpenny English ; (2) the Roman quad- 
rans (Matt. v. 26, Mark xii. 42), which was the fourth 

Sart of an as. 
WLS. " Fatted fowl" (probably turkeys) formed part 
of the delicacies of Solomon's table. The cock, hen, and 
chickens are mentioned in the New Testament, but 
never in the Old. They were unknown in Palestine till 
after the Captivity. 

GABBATHA. The Roman "pavement" of the court- 
yard in front of Herod's "Judgment Hall " (from which 
the name arose) may now be seen in the cellars under 
the Convent of the Sisters of Zion. 

GALL was given to persons under crucifixion, to deaden 
the pain. 

GARDEN. That part of Jerusalem where the Church of 
the Holv Sepulchre stands was outside the city when 
it was destroyed by Titus. He encamped on that side, 
and took possession of "the gardens," which covered this 
quarter, outside the Gennath (or Garden) Gate, where 
were the tombs of high priests and other illustrious men. 
The foundations of walls still mark the city boundary. 
The Garden of Gethsenume, with its ancient olive- 
trees, is still preserved at the foot of Mount Olivet. 
The" garden house" (2 Kings ix. 27) was the town of 
En-gannim (now Jenin). 

GARMENTS. The garments of Syrian men in the present 
day differ but little from those worn in the time of 
Moses. The chief are a coarse linen shirt, linen drawers, 
loose pantaloons (see Bkeeches) with a girdle to 
sustain them, an Inner vest buttoned to the throat, a 
long loose robe with a leathern girdle, an embroidered 
cloth or velvet jacket, a kaffieh or silk handkerchief for 
the head (secured by a cord), hose and sandals. Be- 
sides these, a long loose robe with short sleeves was 
worn in full dress (instead of the jacket or girded robe), 
and the aba, a coarse cloak of goat's or camel's hair, 
very large so as to form a covering by night as well 
as by day, it was the former our Lord laid aside when 
He washed the disciples' feet, and the latter with 
which Elijah smote the waters of Jordan. Women's dress 
varied according to their estate in life (e.g. maid, wife, 
or widow). It. differed from the men's principally in the 
veil and cap, fitting close to the bead and concealing 



the hair, and prof usely covered with gold and silver orna- 
ments and with chaniis. The list of female clothing in 
Is iii. 18—23, is scarcely Intelligible. 

GATE. The gate of a city was the place of public as- 
sembly, for business, judgment, and legislation. It- was 
the exchange, court-house, and council chamber of 
modern times Over the gate at Mahanaim was a chapel, 
where David mourned for Absalom ; at the gate of 
Hebron Abraham bought Maehpelah; at that of She- 
chem the covenant of intermarriage was made with 
Jacob and his sons; and at Bethlehem, Boaz made his 
contract of marriage with Ruth. 

GROVE is often a mistranslation for the wooden image 
of Ashtaroth, or Astarte, the moon, or chief female 
goddess of Baalism. 

HELL is from a root meaning "to hide," so that the cri 
giual sense is " the hidden or unseen place" (Skeati 
It serves as the translation of two words, viz. 1. Sheol 
(Heb.), or Hades (Gr.).the abode of departed spirits, as 
in the Apostles' Creed. 2. Geenna (Greek form of Heb 
Ge-hinnom), the Valley of Hinnom, the dark gorge on 
the west side of Jerusalem, where was the furnace. ( To- 
phetli) in which idolaters offered human sacrifices, and 
"inadetheirchildrentopassthrough the tire to Moloch 
and in which persons convicted of aggravated wilful 
murder were burnt to death ; hence it. was synonymous 
with a place of torment— " hell-fire " (Matt. v. 22). 

HOSPITALITY. The exercise of hospitality was incum- 
bent on every Hebrew, but generally devolved upon 
the chief of a tribe or head of a city, who was bound 
to provide the wavfarer, free of expense, with food and 
lodging for himself and his beast, and water for his feet. 
See Inn. 

HOUSES generally were only of one story, but in towns 
the rich built theirs of two or three stories, of which 
the ground-floor contained the day-rooms, the first floor 
the bed-rooms, the third a devotional room or upper 
chamber. The roof was formed of rafters, across which 
was laid a wattling of branches or brushwood, co- 
vered over witli mud or mortar, in which tiles were 
embedded for throwing off the rain. This roof was 
reached by an outer staircase, and an entrance into 
the upper room (as in the case of the man with the 
palsy at Capernaum) could be easily effected by re- 
moving the tiles and mortar, and pushing aside a few 
of the sticks. These larger houses were frequently built 
in a quadrangle, approached by gates with a wicket- 
door; the courtyard had its fountain and sheds for the 
cattle, while the roof was the garden, playground, and 
drying-ground, and therefore ordered by the Mosaic 
Law to be fenced in with a battlement. 

HYMN. The hymn sung by our Lord and His Apostles 
after the Last Supper was the " Great Paschal Hallel."' 
or " Hymn of Praise," consisting of Pss. cxiii. — cxviii. 

TNN r , or Khan ("a night's rest"), was originally a plot of 
ground, near a spring or well, allotted for the use of 
travellers as a camping ground. This was often secured 
by a wall or fence. In later times, some wealthy prince 
or benefactor raised the wall, built a few arches, united 
them to the wall by a roof, closed them with doors, 
and separated them by partitions, thus providing a 
separate room for each party; while the cattle were 
littered in the central open space, or in sheds abutting 
on the outside wall, or in natural caves around it. Such 
was "the inn" at Bethlehem. See 'Ridgway's " Sketches 
from the East," art. Bethlehem. 

JEWELS. Precious stones are nowhere mentioned in the 
Bible as personal ornaments, except in connexion with 
religious worship but" jewels of gold and silver" were 
so worn, the chief of which were bracelets, anklets, 
chains, ear-rings, brooches, and medallions on the fore- 
head. All these were worn by women; but men wore 
bracelets, official gold chains, and signet-rings. The Ish- 
maelites wore ear-rings ; and the Amalekites adorned the 
necks of their camels with gold chains. 

JOT, or Yod, the smallest letter of the Hebrew alphabet. 

JUDGE. In the time of anarchy after Joshua's death, 
a " judge " was a religious and political patriot, inspired 
with zeal to head a revolution against tyrannical op- 
pression, or to resist threatened invasion. He rallied 
round him a voluntary army, and was temporarily 
invested with supreme power, which he laid down 
when the emergency was over ; but the exercise of this 
power gradually became more permanent, until it was 
terminated only by death. It was ultimately divided be- 
tween a civil and a military officer, the former being the 
high priest, who added to his sacerdotal duties judicial 
functious also. Thus the way was paved for a perma- 
nent monarchy. " The judge " in the New Testament was 
in Jerusalem a member of the Sanhedrin, In provincial 



towns one of the " rulers of the Synagogue," who com- 
bined the regulation of Divine worship with the func- 
tions of a magisirate. "The officer" was his attendant 
in both capacities ; the Chazzan " the minister " (or 
verger) of the Synagogue and policeman of the court 
of justice. 

KIN The distinctions of kindred were not accurately 
defined, and there was a paucity of words to express 
them; thus all collateral relations were called bro- 
thers " or " sisters," those of further degree were " cou- 
sins," and descendants in the direct line, however re- 
mote, were "sons" or "daughters." 

LANDMARKS were usually a single Mock or small pile 
of stones laid upon the ground, and are still so in 
Palestine ; hence the severe curse upon their removal. 
In Egypt, the land had to be re-measured and allotted 
after each inundation of the Nile. 

LANTERNS are still commonly used in Jerusalem ; any 
one going through the streets at night without a light 
is liable to be arrested as a dangerous character. A 
servant hods the lantern close to the ground, immedi- 
ately in front of his master's feet— a practice rendered 
necessary by the entire absence of pavement, and by the 
numerous obstructions in the streets of Eastern cities ; 
cp. " Thy word is a lamp unto my feet, and a light unto 
my path" (Ps. cxix. 105). 

LEATHERN-GIRDLE. "Worn round the loins, over a loose 
coat, woven in camel's hair or wool, and reaching to the! 
knee ; it is still part of the ordinary dress of a shepherd! 
on the Juda;.m hills. 

LINEN CLOTH was the cere-cloth, imbued with unguents' 
and spices, in which a dead body was wrapped as a! 
partial embalmment, where the poverty of the relatives' 
precluded them from undertaking the complete process. 

LOCUSTS. On the 1st and 2nd of June, 1S81, in the 
vicinity of Ephesus, the writer saw the whole heavens 
black with the flight of millions of locusts, brought up 
by the East wind, and witnessed the consternation of 
the inhabitants at the certain destruction of their corn 
crops, already ripe for harvest. It was obvious that no 
human power could avail against such an invasion. 



MANTLE. See Garments. 

MARRIAGE. This ceremony was performed in the 
" upper room " of private houses. The betrothed pair 
stood under a canopy, the bride being veiled, &ott» 
wearing crowns, which were several times exchanged 
during the ceremony. The officiating minister was not 
a priest, nor necessarily a rabbi, but an elder, who, 
standing behind the canopy holding a cup of blessing, 
invoked a benediction on the assembly. He then gave 
a cup of wine to the betrothed, who pledged one an- 
other, the bridegroom draining his cup, dashing it to 
the ground, crushing it with his heel, and swearing 
fidelity until its powdered fragments should be reunit- 
ed. The marriage contract was next read, and attested 
bv each person present drinking of a cup of wine. The 
friends next walked round the canopy, chanting psalms 
and showering rice upon the couple. The ceremony 
was concluded by the elder invoking the seven bless- 
ings upon them, drinking the benedictory cup, and 
passing it round the assembly. It was for this cup 
that our Saviour supplied the wine at Cana. After 
dark, the bridegroom led the bride homewards, at- 
tended by the friends of each, while others joined the 
procession on its way, bearing hymeneal lamps in token 
of respect. Arrived at the bridegroom's house all were 
invited to a feast .which by the rich was repeated for seven 
nights, the festivities being prolonged to a late hour. 
See Ridgway's "Sketches from the East," art. Cana. 

MEASURE. In Eastern markets, it is very common to 
see the seller press down the grain into the measure, 
then pile it up into a pyramid, until it trickles down 
the sides, when he pours it into the lap (or "bosom") 
of the flowing garment of the buyer. 

MILK. The mountainous nature of Palestine seems ill 
adapted for the pasturage of cows, and the milk with 
which it " flowed " must have been chiefly the product of 
goats. The latter are frequently mentioned in Scripture, 
but cows seldom, and mainly in connexion with the 
plains of Philistia, Esdraelon, &c. "Butter of kine." 
from its peculiar designation, would seem to have been 
a luxury, while the undulating downs would produce 
goats' milk in abundance, far beyond what could be 
expected from such a limited area. See Butteb. 

MILL was not a building, but a pair of millstones of 
granite or basalt, placed one upon the other, the lower 
one being larger and stationary, and the upper loose, 
with a hole in its centre into winch the corn was put, 
and it was turned briskly round by two wooden handles, 
fixed opposite to each other in its upper surface near 



99 



A GLOSSARY OF ANTIQUITIES, CUSTOMS, 4c. 



I 



the circumference. A woman seated on the ground 
on each side of it, moved a handle in the same direc- 
tion, each passing it on to the other, and so whirling 
the stone round. The "nether millstone" became a 
proverb for weight and hardness. The Mosaic Law for- 
bade the seizure of millstones for debt. 

MITE (Gr. lepton, Mark xii. 42, Luke xii. 59, xxi. 2), from 
the same root as minute, auvihing very small. "Sebe 
cast two mynutis, that is, a ferthing" (Wyellffe). Very 
Bmall coins, known as " beggars' money," not current 
In the market (being scarcely of estimable value), may 
still be seen used as alms in Asia Minor. 

MONEY. The coin9 mentioned in the Bible mark the 
supreme power predominant at the time; thus, we 
have the Hebrew talent, shekel, maneh ; the Persian 
darie; the Greek drachm and stater; and, lastly, the 
Koman denarius, as, and quadrans. In our Lord's time 
these were all current in the market, hut the offerings in 
the Temple had to be made in the Hebrew coinage, 
which was circulated in Palestine alone, where, how- 
ever, Roman money was found to he the more con- 
venient medium of traffic. Hence, money-changers be- 
came a necessity, and during the great festivals they 
removed from their shops in the city to stalls within 
the sacred precincts, where worshippers from all parts 
thronged to make their offerings. 

MOTE. A small particle, like those which are brought 
to light by a ray of sunshine (Eastwood and Wright, 
" Bible Word-Book "). 

NECROMANCER. One who professes to foretell the 
future by consulting the spirits of the dead, as the 
witch of Endor. 

NETHINIMS were the descendants of those Gibeonites 
whom Joshua reduced to slavery, making them hewers 
of wood and drawers of water for the Sanctuary (Josh. 
lx. 27). They accompanied the Jews to and from 
captivity, and lived with the other servants of the 
Temple on Ophel, a small hill south of Moriah. 

OBEISANCE was the salutation of an inferior to a 
superior. It consisted of bowing the head and body 
forward, with the hands extended, and their palms 
turned downwards. It varied from a slight inclination 
to complete prostration, with the forehead and hands in 
the dust, according to the rank of the person saluted. 

OBSERVER OF TIMES was one who foretold events, 
or chances, by observing the motions of the clouds. 

OMEGA. The last letter of the Greek alphabet, used, with 
Alpha, to express the eternal existence of the Son of God. 

OMER is an untranslated Egyptian word, being the 
name of the most common domestic bowl, or kit, used 
by the Fellahs of Egypt for a vast variety of household 
purposes, and adopted from them by the Hebrews. It 
held about half a peek. 

ORACLES were the responses gained by divination. They 
were supposed to be supernatural revelations through 
divinelv-inspired persons. Such were the oracles of 
Delphi,' &c, and of the girl at Philippi. In Egypt, di- 
vination was practised by means of cups ( Cj/licoman- 
teia). Among the Hebrews, God allowed enquiry to be 
made of Him through Urim and Thummiin (q.v.), and 
prophets, and gave oracular responses, even in temporal 
matters (e.g. military campaigns, &c). The revelations 
made to Moses in the Law are called "the Divine 
oracles: " hence the word Is also used for the place where 
a praver is offered for advice, and an answer given; "to- 
ward' Thy holy oracle" (Psalm xxviii. 2). 

OVENS are still, in the East, rough erections of brick 
or stone, detached from houses. In Palestine, they 
are often hollowed out in the rock, with chimneys of 
mud, and the fuel consists mainly of dried weeds, 
stubble, and dung baked in the sun. 

PENNY. The Roman denarius, value about 8 l-2d. In our 
Lord's time it would seem to have been a fair day's 

' wage for a labourer in a vineyard. 

PHYLACTERIES. The Hebrews were commanded to 

V have the enactments of the Law on their hands and as 
frontlets between their eyes, and to write them on the 
door-posts of their houses, that, they might always see 
their dutv before them to guide and restrain their 
actions (Deut. vi. 9). Thev were familiar with the Egyp- 
tian custom of wearing amulets on the forehead, and 
of inscribing mottoes on the walls of their houses. They 
therefore wrote the summary of the Moral Law (Deut. 
v. 6, 21) on three strips of parchment ; two of these they 
rolled up, and placed in two small cylinders or cups of 
skin or leather about the size of a wine-cork, binding 
one on the forehead, the other en the centre of the back 
of the right hand with leathern straps, that of the latter 
encircling the forefinger and palm, each thrice, and 
the fore-arm nine times, in three triplets, so that each 



formed the representation of the first letter of Shaddai 
("The Almighty"). These are called Phylacteries, and 
are still worn by Israelites in their houses. The Pharisees 
added other enactments, forming three little square 
volumes, which they bound together upon their persons 
The third parchment was placed in a case of wood or 
metal, called a Hezuseh, and affixed to the potts of 
their outer door and gates. It had a small aperture iu 
front, through which was seen the word Sliuddui 

PILLOWS were wooden stands supporting a crescent 
shaped frame thickly padded, which fitted into the 
arm-pits, sustaining the body, when seated upon a 
divan, or on the ground with the legs tucked under 
it, the usual posture of an Eastern man or woman when 
in repose. 

PINS were made principally of wood, and were often 
the spikes of the uubk thorn (about two inches long) 
cut with a small portion of the branch to form a head 
The wealthy used ivory pins, great numbers of which 
have been found at Pompeii. 

PLOUGHING. The plough was, and still is, a rough 
instrument made of a few stakes, casilv carried to 
and from the field on the shoulder of the labourer. It 
had a coulter and ploughshare, but merely scratched 
a small groove in the surface of the soil, which could 
only be broken up when softened by rain. Hence, 
ploughing in winter and spring is very common, and, 
for mutual protection, the ploughers work in companies, 
often to the number of twelve ploughs with their respec- 
tive yokes of oxen, one sower being sufficient to follow 
the whole. The harrow is little used. Progress is slow; 
corn may be seen in all stages of growth, and seed-sow 
ing at the same time, in the same field. 

POLITARCHS (Acts xvii. 6). This word, rendered lite- 
rally "rulers of the city," has been found, from an 
inscription still legible on one of the gates of Thes- 
salonica, to have been the official title of its chief ma- 
gistrates. 

POOLS. Jerusalem, being on the top of a mountain, had 
an insufficient water supply. One never failing spring, 
issuing from Mount Moriah, was collected in the pool 
of Siloam.and its overflow in the well of Joab. At En- 
rogel, besides these, were the two pools of Gihon on the 
western shoulder of Zion; that of Ilczekiah, by the 
Jaffa Gate; that of Bethesda, and that now called Dirket 
Serai, near St. Stephen's Gate, fed from a spring or reser- 
voir under Pilate's house and the adjoining barracks. 
The houses of the wealthy had, and still have, extensive 
cisterns for storing rain-water. See Conduit. 

POUTERS were "the door-keepers" and police of the 
Temple. They lived on the adjoining Mount Ophel. 
They were divided into companies, under the command 
of the "Captain of the Temple," and one division was 
always on duty, keeping guard day and night. It took 
twenty of them to shut the great brazen gates (Acts xxi. 
30). 

POTTAGE, made of red lentiles boiled in water, is a 
savoury and highly nutritious dish, of which the Arabs 
at the present day are especially fond. 

POTTERS, turning the tables with their feet, and mould- 
ing with their hands the clay as it spins round upon 
the table, are constantly to be seen in the East. In 
Egyptian literature, the potter is used to illustrate the 
work of theSupreme Being in the creation of man. 

PRAYER. The ordinary attitude of prayer was standing, 
with the arms stretched forward, the hands extended 
with the palms upwards, and the face raised towards 
heaven. It was in this posture that Moses was sus- 
tained all day by Aaron and Hur during the battle at 
Repbidim. The next was one of adoration, or " worship," 
the head hent forward, the body stooping, the hands 
resting on the knees. Penitential prayer was made 
kneeling, with the body inclined forward or prostrate, 
the forehead and hands resting on the ground. 

PRESBYTERS (see Elders, of which it is the Greek 
form) was the general name given to those appointed 
to exercise authority in a community. They were 
chosen for their mature age, experience, and wisdom ; 
sometimes elected by the tribes, sometimes selected 
by higher powers. Thev interpreted the Law, decided 
doctrine, judged causes", exercised discipline, but dis- 
charged no priestly function. 

PRIEST. In patriarchal times, the head of each family 
was its priest, and the chief of the tribe its high priest. 
Under the Mosaic dispensation, the family of Aaron 
and their descendants were set apart by God to discharge 
all the sacerdotal functions of the whole nation. These, 
being prospective of Christ the true High Priest, were 
concentrated in Him ; and He called to Him " twelve 
disciples," whom He named Apostles, and afterwards 
other seventy also, whom He sent two and two before 
Him. Before His ascension He breathed on the former, 
saying, " Receive ye the Holy Ghost;" "As My Father 



100 



A GLOSSARY OF ANTIQUITIES, CUSTOMS, &C. 



hath sent Me, even so send I you ; " " Go ye, and teach 
all nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost." 

PROPERTY, by Hebrew Law, could not pass out of the 
family ; if mortgaged or seized by creditors, it reverted 
to the owner in the following year of jubilee. The 
earliest recorded conveyance of property to a purchaser 
and his heirs is that of the field of Machpelah by Ephron 
to Abraham. 

PROPHET is one who speaks for another. A prophet 
of the Lord is a term applicable to one who predicts, 
forewarns, proclaims glad tidings, instructs, or exhorts, 
as a messenger of the Lord. In Scripture it is used in 
all these senses. 

PUBLICANS were native Jews, who farmed the taxes from 
the Roman knights, who in turn farmed them from the 
Imp3rial treasury. The taxes were annually let to the 
highest bidder, who paid each instalment in advance, 
recouping himself by collecting the taxes from the 
people. As many of these arose from an ad valorem 
duty on produce, stock, and land, of which the publican 
was also the assessor, his opportunities for extortion 
were unlimited: and as the tax was the result of sub- 
jection, its collectorwas regarded as a political renegade 
and a social outcast. 

PURIFICATION was not so much a cleansing of the 
flesh from dirt, as a ceremonial washing from the 
typical pollution imparted to a sanctified people by 
contact with heathens or sinners, or their symbols. 
Cups, pots, plates, food bought in the market, were 
washed before use, lest a heathen or a sinner might 
have touched them. So every impure act virtually 
excluded the participator from the presence of the all- 
pure God, and needed to be expiated by a fresh baptism 
or sacrifice. 

PURSE. A leathern bag attached to the girdle. 

QUATERNION. A Roman guard of four soldiers, de- 
tailed to act as sentries over a prisoner. In the strict- 
est custody (as in the case of Peter), each hand of the 
prisoner was handcuffed to a separate soldier, inside the 
cell, while the other two kept sentry outside the door. 
These four were relieved every three hours day and 
night, so that there were four quaternions required 
for one day's service, and four for the night watches. 
To the quaternion charged with Christ's crucifixion 
His clothes fell as a perquisite. 

QUICKSANDS. The greater and lesser Syrtis, near 
Tunis, on the N.E. coast of Africa. 

REFINING-POT. The crucible, in which gold was melted 
to a white heat, and the impurities skimmed off, so that 
onlv the purest metal remained. 

RUDDERS. Ancient vessels were steered by two oars 
or paddles, passed through the vessel on each side of 
the stern. When the vessel was stationary, they were 
lashed to Its side by "bands," which were also used 
to secure and steady the paddle when in use. 

SALUTATIONS between one wayfarer and another, and 
to labourers in the field (such as " Peace be to you ! " 
" The Lord prosper you ! " " We wish you good luck," 
&c), are in dally use in SyTla. A nearer greeting, an- 
swering to our shaking hands, consists in placing the 
right hand upon the forehead, then upon the mouth, 
next upon the heart, lastly extending it towards the per- 
son greeted, symbolising, " With my head I worship, 
with my lips I honour, with my heart I love thee." 

SANCTUARY. See Tabeknacle. 

SHECHINAH. "A term used by the later Jews, to express 
the visible majesty of the Divine Presence, especially 
when resting, or dwelling between the Cherubim on 
the mercy-seat in the Tabernacle and in the temple 
of Solomon" (Smith's "Dictionary of tho Bible"). 

SHIPS. Alexandrian corn ships carried one large square 
sail, which was lowered upon the. deck. In a storm the 
strain upon the hull was very great; the planks were 
liable to start, and the ship to founder ; to avoid which 
they passed stout cables under the keel, drawing thern 
tight to each gunwale by grappling irons; they then 
turned her head to the wind, hoisted a storm-sail for 
steering, and drifted. "Ships of Tarshish" were large 
Phoenician trading vessels, plying between Tyre and 
Tartessus in Spain. They passed the Straits of Gibraltar, 
crossed the Bay of Biscay to Britain, and doubled the 
Cape of Good Hope. Hence they gave their name to all 
merchantmen. 

SHOE. Shoes were only soles strapped under the foot. 
To unloose their clasp (or latchet), bring them, or carry 
them away, was the office of the lowest slave. " To 
pluck off the shoe" was the striking of a contract, like 
signing and sealing a document. To kick, or cast off, 
one's shoe over a person, was the symbol of his greatest 



humiliation, like treading on his neck ; while to wash 
the feet of another was an act of abject servility (e.g. 
"Moab is my washpot"). To shake off the dust from 
the shoe wa3 an imprecation of a curse upon Individuals, 
a declaration of war against nations. 
SOAP. Both Borilh and Natron are translated " soap " 
in the A.V.; the former was some cleansing preparation 
of a vegetable alkali (the Kali of the desert) ; the 
latter was the product of Egypt, i.e. nitre. Extensive 
hills of alkali refuse are still seen at Ramleh, Gaza, 
Jerusalem, Edlip, &c. Those at the last-named place 
must, from their vast extent, have been the accumula- 
tion of very many centuries. Near to each of these 
E laces were large olive groves, from whence the fruit 
earing the oil was obtained. At this day there are many 
wealthy soap manufacturers, to whom most of the 
olive groves in Central Palestine are mortgaged. (Cp. 
Parable of the Unjust Steward.) The manufacture of soap 
is still very extensively carried on in all parts of Syria. 
STAFF was the long walking-stick, like an alpenstock, 
so necessary to the pedestrian in a mountainous country, 
Its metaphorical use In Scripture is very frequent. 

TABERNACLE. An oblong tent, with a wooden frame- 
work covered with cloth and skins, made by God's order 
as a moveable place of worship in the wilderness. It 
was set up, taken down, and carried by the Levites; 
when stationary, the Pillar of Cloud rested on it. It con- 
sisted of a small inner room, the " Holy of Holies," con- 
taining nothing but the ark with its rrjercy-seat, en- 
tered only on the Day of Atonement by the high priest 
alone ; and a larger room, the " Holy Place, or Sanctu- 
ary" (in which were the altar of incense, table of shew- 
bread, and golden candlestick), used for the daily ser- 
vice. These two were separated by a thick veil. When 
settled in Canaan Joshua set up the tabernacle at 
Shiloh.where residences for the priests were added to it, 
and it assumed so permanent a character that it is even 
called "the temple" inl Sam. iii. 3. After David had 
set up a new tabernacle on Zion for the reception of the 
ark, the old one at Shiloh fell into disuse. 

TABLE (writing). The Law was engraved upon two stone 
slabs. Subsequently "writing tables" (or tablets) were 
in common use, made of wood whitened, and written 
upon with a black fluid, like the modern Arab slate, or 
covered with wax and written upon with a metal pencil 
or stvle, like the Roman tablet. 

TABLE. The Hebrews in the time of our Lord had 
adopted the Roman custom of reclining at table on 
cushioned divans, resting themselves on the left arm. 
The tables were in three portions, forming three sides 
of a square, the seats being placed along the outer sides, 
and the servants waiting in the inside. The seat of 
honour was that on the right of the host, who sat 
in the middle of the cross-table; the honoured guest 
thus reclined, as it were, on the bosom of his host. 
The places next in honour were the centres of each 
side-table, for generally only three persons occupied a 
table. This was, doubtless, the form of table used when 
our Lord ate the "Lord's Supper" with His Apostles; 
as also when He dined with Simon the leper, and when 
the woman came behind the divan and wept upon His 
extended feet. 

TABLETS, mentioned by Isaiah (iil. 20) among a woman's 
ornaments, are still in use. They are little cylinders 
(like bodkin-cases) of wood or metal, attached to chains, 
and used as charms, in which women place little rolls 
of parchment on which their secret wishes are written. 
The R.V., however, renders the Hebrew word "perfume 
boxes." 

TEETH. "I have given you cleanness of teeth... want 
of bread " (Amos iv. 6). It is still customary for beg- 
gars in Palestine to scrape their teeth with their thumb 
nails, and then display the clean nail to those from 
whom they crave alms, as an evidence that no food has 
been masticated that day. 

TEMPLE was the name given to the whole sacred pre 
cincts of Mount Moriah, including the "fane" erected 
by Solomon on the summit, the various "courts" of 
Israelites and women, each on their separate platforms 
below it, and the great area, "court of the Gentiles," 
at the foot of this pyramid of " courts " and steps. The 
" fane " was a permanent copy of the temporary taber- 
nacle, so far as its ground-plan was concerned, having 
its " Holv of Holies " (through whose floor projected for 
a few inches the time-honoured apex of Mount Moriah), 
its " Holy Place," in which, however, there were ten 
tables of shewbread and ten golden candlesticks (five 
of each on each side), and the great brazen "laver" 
standing on twelve brazen oxen, with their faces out- 
wards. It occupied only one-third of the uppermost 
platform, the rest being the " court of bu, nt-oflering," 
in which was the great altar. Below the first series 



Iffl 



A GLOSSARY OF ANTIQUITIES, CUSTOMS, &0. 



of steps (extending round three sides) was the "court 

of Israel;" below the next flight, the "court of women;" 

and at the base of the succeeding flight of steps was 

a trellised fence, on which were "notices" In various 

languages, warning none but the circumcised to pass 

within the sacred enclosures. Then came the great area, 

"court of the Gentiles," extending 600 feet each way, 

but nearly doubled in Its extent by Herod the Great. 

This area was reached by a succession of terraces or steps, 

cut in the face of the mountain on its eastern and 

southern sides. 

TERAPHIM were little household gods of clay, often 

carried about the person as charms, and had their origin 

In Mesopotamia. These were the images which Rachel 

stole from her father's house, and which the Assyrian 

settlers in Samaria brought from their native lands, and 

worshipped together with the true God. 

TITLE, or superscription. Over every crucified malefactor 

i was inscribed his name, residence, and offence. This 

> was the official warrant for his execution, and was 

' copied from the register in which his sentence was 

j recorded. What Pilate "had written " on the cross of 

I Jesus he "had written "also in the official record, which 

I it was illegal for him to alter. 

JTITTLE. The line, minute stroke which often distin- 
guishes one letter from another in the Hebrew alphabet. 
TOMB. See Burial. 

TOPHET was the furnace in the Valley of Hinnom in 
which human sacrifices were offered. It derived its 
name from the tabrets ( TophetK) with which they drown- 
ed the cries of the victims. See Tabeet (Section XLIV, 
p. 93) ; also Hell. 
TREASURE. On account of the insecurity of property, it 
is still usual in Palestine for the owners to bury their 
money and valuables in the ground. That this was the 
case in our Lord's time is proved by the occasional dis- 
covery of coffers of Roman coins of that date, whose 
owners had doubtless been killed or died suddenly, 
without revealing the place of their concealment. 
TREASURY was a vestibule in the Temple of Herod the 
Great, in which were placed thirteen large money- 
chests with trumpet-shaped mouths, into which the 
worshippers dropped their offerings for the maintenance 
of the public services of the Temple. 
TRIBUTE was of two kinds: 1. The half-shekel, which 
every Jew, wherever resident, was bound to contribute 
for the maintenance of the Temple. 2. The tax, custom 
dues, &c. exacted from them by their Roman subju 
gators for the maintenance of the civil authorities 
The former was paid In Jewish, the latter in Roman 
coin It was the former which our Lord paid with 
the money from the fish's mouth, and the latter which 
bore Caesar's image and superscription. 

UNDERGTRDERS. See Ships. 

UNKNOWN GOD. An altar at Athens was thus dedl 
cated It was probably a thank-offering for some special 
deliverance, of which the Athenians could: not identify 
the author. 

UPPER ROOM See Chamber. 

URIM AND THUMMIM ( "Lights and Perfections") . These 
were the sacred symbols (worn upon the breastplate 
of the high priest, "upon his heart"), by which God 
gave oracular responses for the guidance of His people 
in temporal matters. What they were is unknown ; they 
are introduced In Exodus without explanation, as if 
familiar to the Israelites of that day. Modern Egypt- 
ology supplies us with a clue ; it tells us that Egyptian 
high priests in every town, who were also its chief 
magistrates, wore round their necks a jewelled gem. 
bearing on one side the image of Truth, and on the 
other sometimes that of Justice, sometimes that of 
Light. When the accused was acquitted, the judge held 
out the image for him to kiss. In the final judgment 
Osiris wears round his neck the jewelled Justice and 
Truth. The LXX. translates Urim and Thummim by 
" light and truth." Some scholars suppose that they were 
the twelve stones of the breastplate: others that they 
were two additional stones concealed in its fold. Jose- 
phus adds to tiiese the two sardonyx buttons, worn on 
the shoulders, which, he says, emitted luminous rays 
when the response was favourable ; but the precise mode 
in which the oracles were given is lost in obscurity. 

VESTMENT. It was and still Is customary for every Jew, 
on enterine the Synagogue for religious worship, to put 



on the Tallith or scarf of white lamb's wool with blue 
stripes and fringes at each end. This was worn over the 
shoulders, except during prayers, when it covered the 
head. It marked the worshipper as being a true Israel- 
ite. This was perhaps the "wedding garment" of the 
parable. It was no doubt some similar vestment which 
Jehu ordered "him that was over the vestry" to sup- 
ply to each worshipper of Baal (2 Kings x. 22), the ac- 
ceptance of which was the profession of being a true 
Baalite. 

VESTURE. See Coat and Garments. 

VINEGAR is probably used for the sour wine which was 
the ordinary drink of the Roman soldier. 

WAGES were not only money payments, but also "ra- 
tions," especially those of soldiers on service. 

WASHPOT. A footpan, for ablution of the feet. See 
Shoe. 

WATCHMEN were servants, or soldiers, placed as " look 
out-men " In towers, on city walls, in palaces, and vine- 
yards, to give timely not ice of the approach of invaders 
and Arab marauders. Watch-towers are still In use in 
Palestine. 

WATER, cup of. In hot countries, the offer of water 
is most acceptable to the wayfarer. Hence it is now, 
as of old, one of the most binding duties of hospitality ; 
so the traveller is often met with the friendly offer of 
" a cup of cold water," accompanied by a salutation or 
benediction. 

WATER-CARRIERS. See Bottle. 

WATER-POTS were earthenware jars, used in the houses 
of the poor, to supply the place of cisterns for storing 
water for domestic purposes. They are still used, and 
are let into stone racks, near the entrance door. 

WEDDING. See Marriage. 

WEEKS. Feast of PENTECOST. On the fiftieth day, or 
seven clear weeks after the second day of the Passover, 
began the Feast of Weeks, or thanksgiving for the 
harvest. Loaves made of the new meal, and grain, 
were offered as firstfruits, and a new sheaf was waved 
before the Lord. 

WINDOWS were mere holes in the wall for the admission 
of light and air. They were sometimes partially closed 
by lattices, or wooden trellis-work, or curtains; some- 
times entirely shut by trap-doors. An obscure word 
in Genesis vi. 16 (twhur) is translated "window." It is 
supposed to denote some means of illumination, but the 
passage is not clear. 

WISE MEN. The Magi were a Persian caste of phi 
losophersand men of science, who devoted themselves 
to literature and study, especially to astronomy and 
astrology. Their learning, and abstinence from political 
intrigue, rendered them valuable counsellors to the 
king. The priests belonged to the same caste. 

WRITING MATERIALS (see Books and Table). Books, 
written upon papyrus nearly four tbousand years ago, 
have been found in Egyptian tombs; one in the Louvre, 
dated B.C. 2017, is only a copy of a more ancient work, 
Ink, inkhorns, and pens made of reeds, are men 
tioned in Scripture, and have been found in Egypt 
where the act of writing is delineated upon the monu- 
ments; and a box of colours and pencils, coeval with 
Abraham, may be seen in the museum at Boulak. 
Hebrew writings on leather skins are in the library 
at St. Petersburg, and sacred parchment-rolls innumer- 
able have been found in the ancient tombs of Palestine. 
The ruins of Nineveh have yielded whole libraries of 
standard works, the letters being impressed on clay 
tablets. Hebrew writing was from right to left; Egyptian 
varied. Official documents and letters were not signed 
in writing, but by the impress of a signet-ring or seal. 

YOKE. The cross-bar to which draught oxen were 
fastened by the horns or neck, for drawing carts or 
ploughs. The affection known to exist between a pair 
of oxen yoked together is a fruitful source of illustra- 
tion, e.g. Paul speaks of his true " yokefellow." 

YOUNG MEN. The attendants upon a court in the 
judgment-hall, and upon the Apostles when sitting 
in council at Jerusalem (Actsv). It is possible that 
these last suggested the order of deacons. 

ZEALOTS. A fanatical section of the " Galilseans " (q.v.). 
It is supposed by some that the apostle Simon Zelotes 
was one of them. They are mentioned In Acts xxi. 20, 
38; jucll.8. 



103 



FOUR THOUSAND QUESTIONS AND ANSWERS 



ON THE 



OLD AND NEW TESTAMENTS, 

INTENDED TO EXPOUND THE SCRIPTURES 

FOR THE USE OF 

STUDENTS AND SUNDAY-SCHOOL TEACHERS. 



The Fall of Man. (Gen. 2 ; 3.) 

1. Where did God place man when he had 
created him? — In the Garden of Eden, near the 
river Euphrates. Gen. 2. 8. 

2. What is a garden? — A piece of ground en- 
closed and planted for the production of trees and 
flowers, of fruits and other food. 

3. What description have we given to us of this 
garden? — That God made to grow in it the tree 
of life, the tree of knowledge of good and evil, 
and every tree that is pleasant to the sight and 
good for food. Gen. 2. 9. 

4. How was it -watered?— By a river, that 
flowed afterward in four rivers or channels to 
the sea. Gen. 2. 10-14. 

5. Can any of those rivers be now traced?— 
The Euphrates only. 

6. Was man idle in the Garden of Eden, or did 
God employ him there?— He was put into the 
garden to dress it and keep it (Gen. 2. 15); so that 
it was a duty and a blessing, even in Paradise, 
to he employed. 

7. How was the garden refreshed before man 
was placed there to tend it? — By a mist from the 
earth. Gen. 2. 6. 

8. Did God permit man to pluck and eat the 
fruit of this garden ?— He was allowed freely to 
eat of every tree. Gen. 2. 16. 

9. Were there any restrictions to this permis- 
sion? — An exception was made of the tree of 
knowledge of good and evil, under the penalty 
of death. Gen. 2. 17. Thus was a trial made of 
obedience and love, and a gracious warning 
given. 

10. Were they forbidden to eat of the tree of 
life ? — They were not. 

11. What do we conclude from this?— That 
they were intended to live for ever. 

12. Did man obey God's command? — He did 
not. 

13. What did he do?— He ate the forbidden 
fruit. 

14. Who was the first transgressor?— Eve. 

15. How came it about?— The devil, in the 
form of a serpent, deceived her by a lie. Gen. 3. 
1-6. 

16. What did the devil promise Eve?— That 
they should not surely die. but be as gods, know- 
ing' good and evil. Gen. 3. 4, 5. 

17. Was she disappointed ?— Satan's words 
proved false, for there is no truth in him. They 
fell under sentence of death ; and Satan showed 
himself a liar and a murderer from the begin- 
ning. John 8. 44. 

18. What foolish plan did they adopt to hide 
their shame ?— They hid themselves amongst the 



trees of the garden, knowing the evil they had 
done. 

19. Can any place conceal us from God's 
eye ? — None. 

O Lord, thou hast searched me, and known 
me. Thou knowest my downsitting and mine 
uprising, thou understandest my thought afar 
off. Thou compassest my path and my lying 
down, and art acquainted with all my ways. For 
there is not a word in my tongue, but, lo, O Lord, 
thou knowest it altogether. Thou has beset me 
behind and before, and laid thine hand upon me. 
Such knowledge is too wonderful for me ; it is 
high, I cannot attain unto it. Whither shall I 
go from thy spirit? or whither shall I flee from . 
thy presence? If I ascend up into heaven, thou 
art there: if I make my bed in hell, behold, thou 
art there. If I take the wings of the morning, 
and dwell in the uttermost parts of the sea; 
even there shall thy hand lead me, and thy 
right hand shall hold me. If I say, Surely the 
darkness shall cover me; even the night shall be 
light about me. Yea, the darkness hideth not 
from thee; but the night shineth as the day: the 
darkness and the light are both alike to thee. Ps. 
139. 1-12. 

20. What is it that makes us fear to meet God? 
—The consciousness that we have sinned, and 
that he knows it. 

21. What do we do when we commit sin ? We 
generally try to hide our wrong-doings even from 
ourselves. 

22. What ought we to do?— To confess and he 
truly sorry for our sin ; to come to God, through 
Christ, fof the pardon of it, and to forsake it. 

If we say that we have no sin. we deceive our- 
selves, and the truth is not in us. If we confess 
our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness. 
If we say that we have not sinned, we make him 
a liar, and his word is not in us. My little chil- 
dren, these things write I unto you, that ye sin 
not. And if any man sin, we have an advocate 
with the Father, Jesus Christ the righteous : and 
he is the propitiation for our sins : and not for 
our's only, but also for the sins of the whole 
world. 1 John 1. 8-2. 2. 

He that covereth his sins shall not prosper : bat 
whoso confesseth and forsaketh them shall have 
mercy. Pro v. 28. 13. 

23. Can we provide a covering for our sin? — 
No: for our verv best deeds are imperfect and 
defiled. We are all as an unclean thing, and all 
our righteousnesses are as filthy rags. Isa. 64. 6. 

24. Has God taken pity on us and given us a 
robe of righteousness?— I will greatly rejoice in 
the Lord, mv soul shall be joyful in my God ; for he 
hath clothed me with the garments of salvation, 



he hath covered me with the robe of righteous- 
ness, as a bridegroom decketh himself with orna- 
ments, and as a bride adorneth herself with her 
jewels. Isa. 61. 10. Where is this further spoken 
of?— Even the righteousness of God which is by 
faith of Jesus Christ unto all and upon all them 
that believe. Rom. 3. 22. 

25. How was it made known to our first par- 
ents? — It was included in the intimation of a 
Saviour, conveyed in the promise that the seed 
of the woman should bruise the serpent's 
head. Gen. 3. 15 ; and see No. 20. 

26. How did God clothe their bodies ?— In coats 
of skin. Gen. 3. 21. 

27. What it is supposed was done with the 
bodies of the animals thus slain V— That they 
were offered in sacrifice to God, as types or rep- 
resentations of the future sacrifice of Christ. 
Gen. 4. 4. 

28. How did this represent the great atone- 
ment that Jesus afterward accomplished? — Bv 
the shedding of blood, without which there is no 
remission of sins. Heb. 9. 22. 

29. Did God give them anv direct promise of 
this blessed Person ?— See No. 2,~>. 

39. Was the devil disappointed?— Yes, he failed 
in ruining man for ever. 

31. Who got the curse?— Satan, whose head or 
power was to be bruised or crushed. Gen. 3. 15. 
Man also suffered, in a less degree, by being 
driven out of Eden, and condemned to laborious 
toil, and at last to bodily death. Gen. 3. 17-19, 23 
24. 

32. For whose sake was the ground cursed?— 
For man's sake. Gen 3. 17. 

33. How was man to feel this?— Bv the weeds 
it brought forth, and the labor it required. 

34. Was there any special punishment to the 
woman for being first in the transgression ?— In 
personal suffering. 

35. Was there not also a special mercy granted 
to her?— That she should be the ancestress of 
Christ. Gen. 3. 15. 

36. Did they continue in the garden of Eden' 
—No. 

37. Why not?— Lest they should eat of the tree 
of life, and live for ever upon earth. Gen. 3. 22. 

38. Is the tree of life ever mentioned again in 
Scripture ? Where ?— In Rev. 22. 1, 2, as standing 
by the river of the water of life, in the heavenly 
Jerusalem : Rev. 21. 2, in the midst of the para- 
dise of God. Rev. 2. 7. 

39. Who will again eat of it?— Thev that do 
God's commandments, and that overcome in the 
battle with Satan and with sin. Rev. 22. 14 ; 2. 7. 

40. How did God guard the gate of Eden?— By 
cherubim or angels and a flaming sword. Gen. 3. 
24. 

41. Are the cherubimagain mentioned in Scrip- 
ture? Where?— In the vision of Ezekiel, chap- 
ters 1 and 10, and in the account of the taber- 
nacle and the temple, etc., twenty-one places 
altogether. 

42. Why did Adam name his wife Eve?— Be- 
cause she was the mother of all living, and the 
word means "living". Gen. 3. 20. 



Cain and Abel. (Gen. 4.) 

1. What was the name of Adam's first child'— 
Cain. Gen. 4 1. 

2. What is the meaning of the name?— Got or 
obtained. 

3 Whom did Eve suppose him to be?— The 
seed, or child, or Saviour promised. 

4. Was she disappointed ?— Yes ; he became a 
wicked man and a murderer. 

5. What name did she give her second son?— 
Abel, or Vanity. 

6. What did this show?— That her expectations I appointed ~unto men"once'to"die, and'after that 
tod declined. | the judgment. Heb. 9. 27. 



7. Did he prove as bad as his brother ?— No ; his 
works were righteous. 1 John 3. 12. 

8. What difference do we observe in the offer- 
ings of the two brothers?— Cain offered of the 
fruit of the ground, and Abel the firstlings of his 
flock. Gen. 4. 3, 4. 

9. How does this give us their characters'— 
Cain showed indifference or self-will, and Abel 
obedience and faith. 

By faith Abel offered unto God a more excellent 
sacrifice than Cain, by which he obtained witness 
that he was righteous, God testifying of his gifts- 
and by it he being dead yet speaketh. Heb. 11. 4. 

10. Will God receive us in any other way than 
the way he has appointed ?— He will not. 

11. How is that?— Jesus saith, I am the wav 
the truth, and the life : no man cometh unto the 
Father, but by me. John 14. 6. 

12. How did the slain lamb represent Jesus'— 
In being without blemish and without spot'tl 
Pet. 1. 19), and in having its blood shed; for 
without shedding of blood is no remission of sin 
Heb. 9. 22. 

13. What did John the Baptist sav of Jesus?— 
Behold the Lamb of God, which taketh away 
the sin of the world. John 1. 29. 

14. What proof did God give that the sacrifice 
was accepted?— Probably the consuming it by 
iue from heaven, as Elijah's was consumed on 
Carmel. 1 Kings 18. 38. 

15. How did Cain act when he found that his 
own way did not please God?— He was verv 
angry. Gen. 4. 5. 

16. How should he have acted?— He should 
have offered, in penitence and faith, the sacri- 
fice that God required. Gen. 4. 7. 

17. Did not sin lie at his own door, then, see- 
ing God had provided a way to remove it?— 
It did (Gen. 4. 7), and led to greater guilt and 
sin. 

18. What awful act did Cain's jealousy of his 
brother lead to?— The murder of his brother, his 
on lv brother. 

19. What fearful lie did he tell?— He told the 
all-seeing God that he knew not where his mur- 
dered brother was. 

20. What did God say had cried to him?— His 
brother's blood. 

21. In John 8. 41, the devil is called a mur- 
derer. What is said of Cain iu 1 John 3. 10-12'— 
In this the children of God are manifest, and the 
children of the devil : whosoever doeth not 
righteousness is not of God, neither he that 
loveth not his brother. For this is the message 
that ye heard from the beginning, that we should 
love one another. Not as Cain, who was of that 
wicked one and slew his brother. And where- 
fore slew he him ? Because his own works were 
evil, and his brother's righteous. 

22. Did Cain procure for himself Satan's portion 
—a curse ?— See Gen. 4. 11, 12. 

23. Whatdid Cain feel when God's curse lighted 
on him?— That his punishment was greater than 
he could bear, as anyone might kill him. 

24. Did God in m'ercy mitigate Cain's punish- 
ment?— He set a mark upon him to prevent his 
being killed. 

25. What is meant by Cain's going from God's 
presence? — He perhaps never heard him again, 
or saw him in the form he used to take, or felt 
his Spirit within him. He left the place where 
his worship was held, and the place where his 
glory may have appeared. Gen. 3. 24. 

26. When God takes vengeance into his own 
hand, will he let any one else perform it?— God, 
to whom vengeance belongeth, says, Ven- 
geance is mine; I will repav. Rom. 12. 19: Ps. 
94.1. 

27. Is there a day of reckoning coming?— It is 



ON THE OLD AND NEW TESTAMENTS. 



The Antediluvian Patriarchs. 
(Gen. 5.) 

1. What is the allotted age of man now ? — 
Threescore years and ten. Ps. 90. 10. 

2. Could we then have imagined it possible for 
men to have lived so long as the patriarchs, 
if the Bible had not informed us'.'— We could 
not. 

3. Place all these lives in a row, in long lines 
measured by 100 years, and say which lived the 
longest. 

100 200 300 400 500 600 700 800 900 

Adam 

Seth 

Enos 
Cainan 

Mahalaleel 

Jared 

Enoch 

Methuselah 

Lainech 

Noah 



4. How is it that Enoch's is so much shorter 
than the others.''— Because God took him to him- 
self before he had lived half the usual time. It 
is a blessing to us, in life and in death, to live 
near unto God. 

5. What does the apostle, in Heb. 11. 5, say of 
Enoch ? — By faith Enoch was translated, that he 
should not see death. 

6. What remarkable prophecy of Enoch's does 
the apostle Jude repeat? — Behold, the Lord 
cometh with ten thousands of his saints. Jude 14. 

7. To which coming of the Lord does it refer? 
To the first or second?— The second. 

8. Is that second coming spoken of in other 
parts of the Bible? If so, where? — In 1 Thess. 
4. 16, 17, and fifty other places at least. 

9. When Jesus came the first time, was it to 
execute vengence? If not, what was the object? 
— God sent not his Son into the world to condemn 
the world ; but that the world through him might 
be saved. John 3. 17. 

10. What will be the design of the Lord's second 
coming? — To judge the world. 

11. What remarkable likeness is there between 
the prophecy of God's first prophet and God's 
last prophet ?— Each foretold the coming of our 
Lord. 

12. What did John say?— Behold, he cometh 
with clouds ; and every eye shall see him, and 
they also which pierced him : and all kindreds 
of the earth shall wail because of him. Even so, 
Amen. Rev. 1. 7. 

13. Who guided those who wrote the Bible?— 
The Holy Ghost. 

For the prophecy came not in old time bv the 
will of man : but holy men of God spake as "they 
were moved by the Holy Ghost. 2 Pet. 1. 21. 

14. Do we know when the Lord Jesus is com- 
ing? — Watch therefore: for ye know not what 
hour your Lord doth come. Matt. 24. 42. 

15. What effect should this uncertainty as to 
our knowledge have upon us ?— The day of the 
Lord will come as a thief in the night. Where- 
fore, beloved, seeing that ye look for such things, 
be diligent that ye may be found of him in peace, 
without spot, and blameless. 2 Pet. 3. 10, 14. 

16. Was Enoch ready when he was caught up? 
— Yes, quite. 

17. With whom was he walking in commun- 
ion?— With. God. "Oh, for a closer walk with 
God ! " 

18. What is said in Amos 3. 3?— Can two walk 
together, except they be agreed ? 

19. Who are our companions? — We should 
choose, as often as we can, those whom we be- 
lieve to be walking with God and who can help 
us to do so. 

20. Do we delight in being alone with him, or 



do we shrink from him?— We must be alone with 
him in death ; and it is our wisdom and comfort 
to be much alone with him in life. 

21. What solemn warning does God give in 
Heb. 3. 7, 8?— As the Holy Ghost saith, To day if 
ye will hear his voice, harden not your hearts. 

The Flood. (Gen. 6.) 

1. What do we read of Cain's descendants in 
Gen. 4. 17-23 ?— That Cain had a son Enoch, and 
built a city, etc. 

2. Were they as good as they were skillful ?— 
No, they shared the general corruption, and 
would probably be worse, from their ancestor's 
separation from the people of God and the pres- 
ence of the Lord. Gen. 4. 16 ; 6. 5. 

3. What was the name of the son that God gave 
Adam in the place of Abel, whom Cain slew ? — 
Seth. Gen. 4. 25. 

4. Did the children of Seth keep themselves 
separate from Cain's children? — Yes. Thev 
called themselves by the name of the Lord. 
Gen. 4. 20, margin. 

5. When God looked down from heaven what 
did he see?— The great wickedness of man. Gen. 
6. 5. 

6. What did he resolve to do ?— To destroy both 
man and beast. Gen. 6. 7. 

7. Did he find one faithful family ? — Yes. Gen 
6. 8, 18. 

8. Whose was that?— Noah's. 

9. What is Noah said to be in 2 Pet. 2. 5?— A 
preacher of righteousness. 

10. When did Noah preach to these wicked 
people ?— While the ark was preparing. 1 Pet. 
3. 20. 

11. What does the book of Jonah show us? — 
That if man had repented, God would have 
spared. 

God saw their works, that they turned from 
their evil way ; and God repented of the evil, that 
he had said that he would do unto them : and he 
did it not. Jonah 3. 10. 

12. Did these sinners repent at the preaching 
of Noah ?— No. 

13. What was the consequence?— The flood 
came, and took them all away. Matt. 24. 39 ; 
Gen. 7. 21-23. 

14. How were Noah and his family preserved? 
—In the ark, which Noah built at God's com- 
mand. 

15. What is a type?— A thing that represents 
another thing, or has some points of resemblance 
to it, or is intended to foreshow it. 

16. Of whom was the ark, in which Noah and 
his family were saved, a type?— Of Christ. 

17. How- ? — As an appointed means of saving 
man from destruction. 

18. Of what, was the flood a type?— Of the 
future destruction of the world. 

The world that then was, being overflowed with 
water, perished : but the heavens and the earth, 
which are now, by the same word are kept in 
store, reserved unto fire against the day of judg- 
ment and perdition of ungodly men. 2 Pet. 3. 
C, 7. 

19. Does this concern us at all ?— Yes ; as both 
living and dead will need a Saviour at that 
day. 

20. What opportunity does God give us of flee- 
ing into a place of safety? — He spares our lives, 
and gives us Bibles and preachers and teachers, 
to show us the way of salvation. 

21. Has he provided a secure place of depend- 
ence ? What is it ?— God himself, in Christ, is our 
refuge. 

A man shall be as an hiding place from the 
wind, and a covert from the tempest ; as rivers of 
water in a dry place, as the shadow of a great rock 
in a weary land. Isa. 32. 2. 

For this shall every one that is godly pray unto 
thee in a time when thou mayest be found: surely 



FOUR THOUSAND QUESTIONS AND ANSWERS 



In the floods of great waters they shall not come 
nigh unto him. Thou art my hiding place ; thou 
shalt preserve me from trouble; thou shalt com- 
pass me about with songs of deliverance. Ps. 32. 
6,7. 

Thou art my hiding place and mj - shield : I hope 
in thy word. Ps. 119. 111. 

22. What does the Holy Spirit say to us in 2 
Cor. 6. 2? — That now is the accepted time; now 
is the day of salvation. 

23. Can there he a time when even God shall 
forget to be gracious?— Yes ; as when, in the 
parable of the ten virgins, the door was shut. 
.Matt. 25. 10. 

Noah. (Gen. 7; 8; 9.) 

1. How long was the ark building?— Perhaps a 
great part of the time that Noah was preaching, 
or of the one hundred and twenty years men- 
tioned in Gen. 6. 3. 

2. How old were Noah and his sons when they 
went into the ark?— Noah, six hundred years 
(Gen. 7. 6), and his sons about one hundred. 
Gen. 5. 32; 11. 10. 

3. Who shut them ill?— God himself. Gen. 7. 16. 

4. What went into the ark with them? — (Be- 
sides their wives) seven, or two, of every living 
creature. Gen. 7. 2, 3, 7-9. 13-16. 

5. How long did it continue raining? — Forty 
days and nights. Gen. 7. 12. 

6. How long did the waters continue? — One 
hundred and fifty days. Gen. 7. 24. 

7. How did Noah ascertain when the waters 
had abated?— By sending out a dove, which re- 
turned with an olive leaf in its mouth ; and 
which, when sent out again, did not return at 
all. Gen. 8. 10-12. 

8. Why did not the raven return to the ark?— 
It probably often went forth and returned, as the 
words "to" and fro" are explained in the margin 
to mean. Gen. 8. 7. But if it met with floating 
carcasses, it might not oomem for food. 

U. Of what is that an emblem?— Perhaps of the 
carnal heart, content with the corrupt enjoy- 
ments of the world. 

10. And is there anything to be learnt from the 
opposite conduct of the dove? — The privilege of 
the soul, unsatisfied with the world, returning to 
Christ Jesus as its rest. 

11. What does the Lord Jesus say in Matt. 11. 
28-30?— Come unto me. all ye that labor and are 
heavy laden, and I will give you rest. Take my 
voke upon you, and learn of me : for I am meek 
and lowly in heart: and ye shall find rest unto 
your souls. For my yoke' is easy, and my bur- 
den is light. 

12. What was Noah's first act when he came 
forth from the ark?— He built an altar and offered 
a sacrifice. Gen. 8. 20. 

13. What was the burnt offering?— A bullock, 
sheep, goat, turtledove or young pigeon. Lev. 1. 

14. Did God accept it?— It pleased him, as a 
sweet savor or smell. Gen. 8. 21. 

15. What promise did God give Noah at that 
time? — That he would not again curse the 
ground anv more for man's sake, etc. Gen. 8. 
21-23; 9. 2." 

16, 17. Did God condescend to give him a token? 
What was it?— He said that the rainbow should 
be a token or remembrance of his covenant or 
promise. Gen. 9. 8-17. 

18. Does it remain? — Yes. 

19. When does it appear?— Whenever the sun 
shines upon rain. 

20. Did God make any change in man's food at 
that time?— He gave him animal food, in addi- 
tion to his former vegetable food. Gen. 9. 3. 

21. Under what restriction?— That the blood 
should not be used with the flesh. Gen. 9. 4. 

22. Why was not biood to be eaten? — Because 
it was a type of the blood of Christ ; and to re- 



strain bloodthirsty crueitv to man or beast. Gen. 
5. 6. 

23. What evil use did Noah afterward make 
of the fruits of the earth? — He once became 
drunk with wine. Gen. 9. 21. 

24. Does the Bible cover up and hide the sins 
of God's people? — No, it mentions them when- 
ever it seemed to the wisdom of God to be desir- 
able to do so. 

25. What does the Psalmist say of God's word 
in Ps. 119. 140?— That it is "very pure". Many 
books and magazines and newspapers in our 
days are very impure, and are witter, to please 
the impure. 

26. Which of Noah's sons brought a curse on 
his posterity by his conduct to his father on this 
occasion ? — Ham. 

27. l)o the effects of this curse continue to the 
present time? Where ?— Yes : i n Africa, which 
was peopled by the descendants of Ham, and is 
the chief scene of the horrible traffic in slaves. 

28. Show the fulfillment of Shem's blessing.— 
God's people, the Jews, and Christ hiniseli de- 
scended from Shem. 

29. Describe how Japheth has been enlarged.— 
Bv his descendants, the Greeks and Romans, 
and by many Gentile nations sprung from 
him. 

30. How old was Noah when he died? — Nine 
hundred and fifty years. Gen. 9. 29. 

The Tower of Babel. (Gen. 10; 11.) 

I. What mighty nations have their origin 
given in these chapters ?— The Chaldeans, As- 
syrians, and Canaanites. 

' 2. Were the genealogies and histories of all 
these nations continued in the Bible? — No. 

3. Why was one family singled out for this 
special honor?— Because out of it came Jesus 
Christ. 

4. What great event happened in the days of 
1'eleg?— The scattering of mankind over all the 
earth. Gen. 11. 9. Unto Eber were born two 
sons : the name of the one was Peleg— i. e., divis- 
ion (margin), because in his davs the earth was 
divided. 1 Chron. 1. 19. 

5. Why did God thus divide or scatter men? 
—To restrain them from building the tower of 
Babel. 

C. What motive had these men in building the 
tower?— To form a conspicuous gathering-point, 
in defiance of the divine intention. 

7. Of what did they compose it ?— Of bricks, 
joined together with mortar of slime or mud that 
'dried hard. 

8. Are there any remains of the materials of 
which it was built yet in existence? Where?— 
Yes, in the ruins of Babylon. 

9. Where did Shem's family remove to?— Some 
of them from Upper and Middle Asia to Canaan. 

10. Which of Abraham's ancestors were alive 
when he was born? — Nahor and Terah. 

II. How old was Shem when Abram was born ? 
—Four hundred and fifty-two years. Lb. C. 2448- 
1996.] Gen. 5. 32 : 11. 27. 

12. How many years did Shem live after Abram 
was born?— One 'hundred and forty-nine years. 
[B. C. 1996-1847.] Gen. 11. 10, 11. 

13. What was the name of Abram's father?— 
Terah. Gen. 11. 26. 

14. How many years had he lived with Noah? 
— One hundred' and twenty-eight years. Gen. 5. 
29; 11. 24. 

15. Was Noah alive when Abram was born? — 
No , he died two years before. Gen. 9. 29. 

16. Was Adam alive when Noah was born? — 
No ; he died one hundred and twenty-six years 
before. 

17. Was Adam alive when Lamech was born • 
—Yes. 



ON THE OLD AND NEW TESTAMENTS. 



18. How many years did they live together? 
—Fifty-six. 

19. How many years before Noah did Adam 
die?— One hundred and twenty-six years before 
Noah was born. 

20. Do we not see by this how nearly Adam 
and Abram were contemporaries, although the 
world was nearly twenty hundred years old 
when Abram was born?— Theie were only La 
mech, Noah and Terah between them. 

Abraham. (Gen. 11-22.) 

1. What was the name of Abram's father? — 
Terah. Gen. 11.26. 

2. Where was Abram born? — In Ur of the 
Chaldees. Gen. 11. 28. 

3. Did his fatherdie there? — No. 

4. To what land did his father remove?— To 
Haran, on the way to Canaan. 

5. Which of Abram's brothers died before they 
left their native land ? — Haran. Gen. 11. 28. 

6. Did he leave a son, and what was his 
name?— Lot. Gen. 11. 27. 

7. Did this grandson accompany Terah and 
Abram to Haran ? — Yes. Gen. 11. 31. 

8. Where did Terah die? — In Haran. Gen. 
11. 32. 

Chapter 12. 

9. After his father's death, did Abrr.m stay in 
Haran ? — No. 

10. Why did he remove ?— Because God told 
him so to do. 

11. Who went with him ?— Sarai his wife, and 
Lot and their servants. 

12. What relation was Lot to Abram? — His 
nephew. 

13. Where are Ur, Haran and Canaan? — Ur is 
in Chaldea, to the south-east of Babylon ; Haran 
is in Mesopotamia, between Nineveh and Tar- 
sus ; and Canaan is on the eastern shore of the 
Mediterranean Sea, and is now called Palestine 
or the Holy Land. 

14. Where did Abram first settle, and what was 
his first act in the land of Canaan? — At Sichem, 
in the plain of Moreh, near Samaria, where he 
built an altar to God, who appeared to him. 

15. What remarkable circumstance in the his- 
tory of Jacob happened there?— Jacob buried 
under an oak there the idols and earrings taken 
from his household. Gen. 35. 1. 

16. What acts of Josliua's again distinguished 
this spot when he first subdued Canaan?— His 
assembling of the tribes of Israel to renew their 
covenant with God ; his appointing Shechem one 
of the cities of refuge ; his reading the law be- 
tween Mounts Gerizim and Ebal. Josh. 24. 1, 25, 
26 ; 20. 7 ; 8. 33. 

17. At what place did he rear the tabernacle, 
and at his death make a covenant with Israel ? — 
At Shiloh, near Sichem. Josh. 18.1. At Shechem. 
See No. 16. 

18. What event in the New Testament yet fur- 
ther endears the spot to us?— Our Lord's conver- 
sation at Sychar with the woman of Samaria as 
he sat wearied upon Jacob's well. John 4. 5-42. 

19. Did Abram continue to live at Sichem? 
Why ? — He removed to the neighborhood of 
Bethel, being doubtless directed by God to enter 
farther into the land. Gen. 12. 8, 9 ; 13. 17. 

20. What sin was Abram guilty of in Egypt? 
— Of want of truthfulness and faith respecting 
Sarai his wife. Gen. 12. 11-20. 

21. What does this teach us? — We have before 
proved, both Jews and Gentiles, that they are all 
under sin ; as it is written, There is none right- 
eous, no, not one. Rom. 3. 9, 10. 

Chapter 13. 

22. Was Abram a rich or a poor man? — He was 
Very rich. Gen. 13. 2. 



23. How had Lot prospered ?— Very much. 
Gen. 13. 5. 

24. What was the result?— A quarrel between 
the herdmen of the two. Gen. 13. 6, 7. 

25. How did Abram behave on this occasion? 
— He proposed that they should part, and gave 
Lot the choice of the land. Gen. 13. 8, 9. 

26. Do you think Lot behaved as well as 
Abram in this affair? — He made no liberal offer 
in return, and thought more of the goodness of 
the pasture than of the character of the people. 
When choosing a family or a place to reside in. 
we should know whether God is feared in it, and 
his truth faiuifully taught. 

27. Had Lot cause t. repent his choice? — He 
suffered constant distress of mind, and at lengih 
narrowly escaped with his hie, with the loss of 
his wife "and of many of his family, and of mosl 
or all of his substance. Gen. 19. 15-29. 

Delivered just Lot, vexed with the filthy con- 
versation of the wicked : (for that righteous man 
dwelling among them, in seeing and hearing, 
vexed his righteous soul from day to day with 
their unlawful deeds :) 2 Pet. 2. 7, 8. 

28. Why? What kind of people did he go to 
sojourn amongst ? — Exceedingly wicked. Gen. 
13. 13. 

29. After this separation how did God manifest 
himself to Abram ?— He repeated to him his 
promises. Gen. 13. 14-17. 

Chapter 14. 

30. What doleful news did Abram soon hear 
of Lot? — That Lot and his goods had been car- 
ried away in a war with Sodom and Gomorrah. 
Gen. 14. 12, 13. 

31. How did Abram act? — He armed his men 
and went in pursuit. Gen. 14. 14. 

32. Was he successful ? Give an account of 
the expedition. — He divided his men, and at- 
tacked the enemy by night on several sides at 
once, routing them and recovering the prisoners 
and their goods. Gen. 14. 15. ]6. 

33. Who met Abram on his return? — Melchize- 
dek, king of Salem. Gen. 14. 18. 

34. Where must Melchizedek have lived ? 
Trace Abram's resting-place and the field of 
battle, and see what spot is between the two. — At 
the present Jerusalem, which is between Dan 
and Mamre. Gen. 13. 18. 

35. Is this mysterious person ever alluded to 
again in Scripture ? Where ? — Heb. 6. 20 : 7. 1-3. 

36. Of whom was he a type ? — Of Christ, in 
being both King and Priest : and also in his 
eternity, nothing being told us of his birth and 
death. 

37. What is a type?— See page 3. Gen. 4. 4. 

38. How did Abram behave after the battle, 
when urged by the king of Sodom to take part of 
the spoil?— He declined taking anything but 
some food for his men. Gen. 14. 21-24." 

Chapter 15. 

39. What wonderful prophecy does this chap- 
ter record?— That Abram's seed or descendants 
should be in number as the stars. Gen. 15. 5. 

40. Had Abram at this time any children?— No. 
Gen. 15. 3. 

41. To what did God compare the number of 
his seed ?— See No. 39. 

42. Did Abram believe the Lord? — Yes. 

43. What was his faith accounted or reckoned 
for? — For righteousness. Gen. 15. 6. 

44. Is faith, then, very precious in the estima- 
tion of God ?— Yes, for his Son's sake. 

45. What is faith ? — That belief in Christ, as our 
own Saviour, which unites us to him, and makes 
us righteous before God in and through him. 

46. Does this account concern us?— Now it 
was not written for his sake alone, that it was 
imputed to him; but for us also, to whom it 



FOUR THOUSAND QUESTIONS AND ANSWERS 



shall be imputed, if we believe on him tbat 
raised up Jesus our Lord from the dead ; who 
was delivered for our offences, and was raised 
again for our justification. Rom. 4. 23-25. 

47. How much land did God promise to 
Abram? — From a river in or near Egypt to the 
Euphrates. Gen. 15. 18-21. 

Chapter 16. 

48. Who was Hagar?— One of Sarai's waiting- 
maids. Gen. 16. 1. 

49. Why did Abram take her to be his wife?— 
That Sarai might, by her, have children that 
would be reckoned as her own, and from whom 
ihe Messiah might come. Gen. 16. 2. 

50. Did Sarai use her kindly ?— Hagar, when 
likely f o have children, despised her mistress, 
and Sarai dealt hardly with her. Gen. 16. 4-6. 

51. What did Hagar do?— She ran away. 

52. Did the Lord approve of Hagar running 
away from her mistress ?— No ; he ordered her to 
return and submit herself. Gen. 16. 9. 

Servants, be subject to your masters with all 
fear ; not only to the good and gentle, but also to 
the froward. For this is thankworthy, if a man 
for conscience toward God endure grief, suffer- 
ing wrongfully. For what glory is it, if, when yc 
be buffeted for your faults, ye shall take it pa- 
tiently? but if, when ye Jo well, and suffer for it, 
ye take it patiently, this is acceptable with God. 
1 Pet. 2. 18-20. 

53. What did God promise her?— That he 
would multiply her seed exceedingly ; and the 
Arabians have sprung from her. Gen. 16. 10. 

54. After she returned what event happened? 
—She had a son. 

55. What name was given to Hagar's son? — 
Abram called him Ishmael. 

56. How old was Abram when Ishmael was 
born ?— Eighty-six. 

Chapter 17. 

57. When Abram was ninety-nine years of age, 
what further covenant did God enter into with 
him? — He renewed his promise that he should 
have a great posterity, and covenanted to be his 
God, and to be their God. Gen. 17. 1-8. 

58. How did Abram show his love to Ishmael? 
— He prayed that he might live before God, or 
be favored by him. Gen. 17. 18. 

59. Did God accept Abram's prayer ? — He 
blessed Ishmael, and promised to make him a 
great nation. Gen. 17. 20. 

60. Who was to be the promised seed ? — Isaac, 
who was not yet born, and with whom God es- 
tablished his covenant. Gen. 17. 19. 

61. How long did God fix for the fulfillment of 
his promise to Abram and his wife ? — A whole 
year. Gen. 17. 21. 

62. How did the Lord alter their names? — 
From Abram, or "high father," to Abraham, or, 
"multitude of nations; "and from Sarai, " my 
princess," to Sarah, or "princess of a multitude." 

63. What does the name Abraham signify?— 
See No. 62. 

64. What does Sarah's name express ?— See 
No. 62. 

65. How old was Ishmael when he was cir- 
cumcised ?— Thirteen. 

Chapter 18. 

66. Where was Mamre ? — Near Hebron, in 
Judah. Gen. 13. 18. 

67. What remarkable event happened to Abra- 
ham there? — Three angels or heavenly visitors 
appeared to him in the form of men. 

68. What is said of this visit in Heb. 13. 2?— 
Be not forgetful to entertain strangers : for there- 
by some have entertained angels unawares. 

69. Did Abraham at first know whom he was 
entertaining? How did he find it out?— He took 



6 



them at first for ordinary travelers, but found 
out, by what one of them said, that they were 
angels and the Son of God. Gen. 18. 10, 14. 

70. What is Abraham called in Isa. 41. 8 ?— The 
friend of God. James 2. 23. 

71. How did Sarah displease the Lord at this 
time ?— By laughing within herself at the un- 
likelihood of what he said. 

72. What was she tempted to do when the 
Lord expressed his displeasure? — To deny that 
she had laughed. 

73. When the three heavenly visitors had 
eaten with Abraham, did they all dei>art from 
him together ?— The Angel, Son of God, re- 
mained, and the other two angels went toward 
Sodom. Gen. 18. 22. 

74. Who stayed, and who went?— See No. 73. 

75. To what place did those who departed go ? 
—See No. 73. 

76. Why did they visit Sodom?— To destroy it 
and to rescue Lot. 

77. How came Abraham to know the purpose 
of their visit to Sodom?— From what the Lord 
said to him. Gen. 18. 20, 21. 

78. Did Abraham venture to plead for the city '! 
How?— By six times asking the Lord to spare it 
if there were fifty, forty-five, forty, thirty, twenty, 
and even ten, righteous persons in it. Gen. 18. 
23-32. 

79. Did God permit him to go on as long 
as he would? How did the Lord reply?— The 
Lord put no check upon his intercession, and 
consented to do all that he asked. 

80. What should this teach us?— To persevere 
in prayer. Men ought always to pray, and not 
to faint. Luke 18. 1. 

Who can tell if God will turn and repent, and turn 
away from his fierce anger, that we perish not ? 
And God saw their works, that they turnerl from 
their evil way ; and God repented of the evil, that 
he had said that he would do unto them ; and 
he did it not. But it displeased Jonah exceed- 
ingly, and he was very angry. And he prayed 
unto the Lord, and said. I pray thee, O Lord, was 
not this mysaying, when I was yet in my country ? 
Therefore I fled before unto Tarshish : for I knew 
that thou art a gracious God, and merciful, slow 
to anger, and of great kindness, and repentestthee 
of the evil. Jonah 3. 9, 10-4. 1, 2. 

81. Who has turned away the righteous anger 
of God from us, and yet pleads our cause ?— If 
any man sin, we have an advocate with the 
Father, Jesus Christ the righteous : and he is 
the propitiation for our sins: and not for our's 
only, but also for the sins of the whole world. 
1 John 2. 1, 2. 

Chapter 19. 

82. Where did Lot dwell?— In Sodom. 

83. What is said of him in 2 Pet. 2. 9 ?— The 
Lord knoweth how to deliver the godly out of 
temptations, and to reserve the unjust unto the 
day of judgment to be punished. 

84. What happened to him one evening as he 
sat in the gate of the city?— Two angels came 
to him. Gen. 18. 22; 19. 1. 

85. Who did those persons prove to be? — See 
No. 84. 

86. For what did they visit Sodom ?— To de- 
stroy it and to rescue Lot. 

87. Did they find it as wicked as they ex- 
pected?— It could hardly be worse than it' was. 
Gen. 18. 21. 

88. In what way did they punish the men who 
wished to get into Lot's' house? — They struck 
them blind. Gen. 19. 11. 

S9. How many of Lot's family believed the 
warning and fled with him? — Hi's wife and two 
daughters. Gen. 19. 16. 

90. Did all these eventually escape? Describe 
the circumstances of Lot's wife.— The daughters 



ON THE OLD AND NEW TESTAMENTS. 



escaped, but his wife looked back and became a 
pillar of salt. Gen. 19. 26. 

91. How are we reminded of this in the New 
Testament? — In the days of Lot, they did eat, 
they drank, they bought, they sold, they planted, 
they builded ; but the same" day that Lot went 
out* of Sodom it rained tire and brimstone from 
heaven, and destroyed them all. Even thus shall 
it be in the day when the Son of man is re- 
vealed. In that day, he which shall be on the 
housetop, and his stuff in the house, let him not 
come down to take it away : and he that is in 
the field, let him likewise not return back. Re- 
member Lot's wife. Luke 17. 28-32. 

92. Does there remain any relic of this awful 
event at the present day?— The Dead Sea, with 
its deadly waters. 

93. Of what is the overthrow of Sodom and 
Gomorrah a type? — Of the future destruction of 
the world by fire. 

94. What 'did the angel say to Lot when he 
pleaded for Zoar? — That he would not over- 
throw it. Gen. 19. 20-22. 

95. What does that teach us?— The Lord is not 
slack concerning his promise, as some men 
count slackness ; but is longsuffering to us- 
ward. not willing that any should perish, but 
that all should come to repentance. 2 Pet. 3. 9. 

Chapter 20. 

96. Into what disgraceful fault were Abraham 
and Sarah again betrayed at Gerar? — Untruth- 
fulness and "distrust, in concealing that they 
were man and wife. 

97. How did God preserve them ? — By warning 
Abimeleeh in a dream. 

98. How did Abimeleeh behave? — He imme- 
diately restored to Abraham his wife (whom he 
had intended to marry) and made him a hand- 
some present. 

99. Did not Sarah deserve the reproof which 
Abimeleeh gave her? — She needed the reproof 
that her husband was her proper protector. 

100. How did the Lord put honor on Abra- 
ham? — He heard his prayer for Abimeleeh and 
his family. 

Chapter 21. 

101. When did God perform his promise to 
Sarah ?— At the end of the vear, the time fixed. 
Gen. 21. 2. 

102. By what name was this child of promise 
called ?— Isaac, meaning "laughter" or "joy". 

103. What circumstance occurred on the day 
Isaac was weaned ?— Abraham made a great 
feast. Gen. 21. 8. 

104. What did Sarah wish Abraham to do? — 
To send away Hagar and Ishmael. Gen. 21. 9, 10. 

105. Who confirmed Sarah's wish? — God him- 
self, to carrv out his purposes as to both Isaac 
and Ishmael. Gen. 2M2, 13. 

106. How did Abraham act? — He sent them 
o.way provided with bread and water, and 
doubtlesr commended to the care of God. Gen. 
21. 14. 

107. What became of Hagar and Ishmael? — 
Thev lived at last in the wilderness of Paran, 
in Arabia Petrasa. Gen. 21. 14-21. 

108. Who at the present day are the descend- 
ants of Ishmael? — The Arabs. ' 

109. Who was Abraham's rightful heir and 
child of promise ? — Isaac, Gen. 21. 1-3, 12. 

110. What testimony to Abraham's God, by a 
stranser. does this chapter record? — King Abime- 
leeh said that God was with Abraham in all that 
he did. Gen. 21.22. 

111. What is the meaning of the word Beer- 
sheba?— The "well of the oath." Gen. 21. 31. 

112. Where was Abraham sojourning at this 
time?— In the land of the Philistines. Gen. 21. 34. 

W 



113. Were the Philistines always friendly with 
Abraham's posterity, or the reverse? Is there 
any instance in Scripture ?— They were fre- 
quently at war with each other, as in the days 
of Samson and of David and Goliath. 

Chapter 22. 

114. What was the greatest trial that Abra- 
ham's faith experienced? — The command of 
God to make a burnt offering of his only son 
Isaac, whom he loved. 

115. What is said of this act in Heb. 11. 17-19?' 
— By faith Abraham, when he was tried, offered 
up Isaac : and he that had received the promises 
offered up his only begotten son, of whom it was 
said, That in Isaac shall thy seed be called : ac- 
counting that God was able to raise him up, 
even from the dead; from whence also he re- 
ceived him in a figure. 

116. What proof did Abraham give of his 
prompt obedience ? — He arose early in the morn- 
ing and set out. 

117. Did he tell his son what he was about to 
do with him?— No. 

118. When Isaac inquired for the lamb, what 
was Abraham's reply? — That God would provide 
one. Gen. 22. 8. 

119. To whom did Abraham allude?— To Jesus i 
Christ, the Lamb of God, which taketh away the 
sins of the world. "Your father Abraham re- 
joiced to see mv dav : he saw it, and was glad." 
John 1.29; 8.56. 

120. When Isaac knew his father's intention, 
did he resist it ? — No. I 

121. Was he able to have done so? How old 
was he at this time ?— Yes, as he was twenty -five 
years old. 

122. What is said of the Lord Jesus Christ 
when he was offered a sacrifice for sin ? — That 
he did it of himself. 

Therefore doth my Father love me, because I 
lay down my life, that I might take it again. No 
man taketh it from me, but I lay it down of my- 
self. I have power to lay it down, and I have 
power to take it again. This commandment 
have I received of my Father.— Let this mind be 
in you, which was also in Christ Jesus : who, be- 
ing in the form of God, thought it not robbery to 
be equal with God : but made himself of no 
reputation, and took upon him the form of a 
servant, and was made in the likeness of men : 
and being found in fashion as a man, he humbled 
himself, and became obedient unto death, even 
the death of the cross. Wherefore God also hath 
highly exalted him, and given him a name which 
is above every name : that at the name of Jesus 
every knee should bow, of things in heaven, and 
things in earth, and things under the earth. John 
10. 17, 18 ; Phil. 2. 5-10. 

123. Does the ram caught in the thicket and 
offered as a substitute for Isaac present a type? 
—The ram would be without blemish, and 
Christ was without sin. He hath made Him to 
be sin for us, who knew no sin ; that we might 
be made the righteousness of God in him. 2 Cor. 
5.21. 

124. By what name did Abraham call the place 
where this occurred? And what was the mean- 
ing of it? — Jehovah-jireh, "the Lord will see or 
provide." 

125. Is Mount Morian mentioned again in 
Scripture? — Yes, in 2 Chron. 3. 1. Then Solo- 
mon began to build the house of the Lord at 
Jerusalem m Mount Moriah, where the Lord ap- 
peared unto David his father, in the place that 
David had prepared in the threshingfloor of 
Oman the Jebusite. [But this is not now con- 
sidered to be the same mountain.] 

126. What magnificent building stood on that 
mount ? — Solomon's temple. 



FOUK THOUSAND QUESTIONS AND ANSWEES 



127. Give the account why this place was 
chosen for that building.— See No. 125. 

128. What beautiful edifice now stands there? 
—The mosque of Omar, a Mohammedan place 
of worship. 

129. What do the Jews feel when they see 
this? — Doubtless deep grief, as they often visit a 
place near it called " the place of wailing." 

130. What special covenant did the Lord renew 
with Abraham at this time?— That in Abraham's 
seed should all the nations of the earth be 
blessed. Gen. 22. 15-18. 

131. Why is Nahor's posterity mentioned here? 
—Because' one of them was Rebekah, Isaac's fu- 
ture wife. 

Isaac and Rebekah. (Gen. 23; 24.) 

1. How old was Sarah when she died?— One 
hundred and twenty-seven years. 

2. Where did Abraham bury her? — In the cave 
of Machpelah, near Mamre, Hebron, or Kirjath- 
arba. Gen. 23. 2, 19. 

3. How did he obtain possession of this bury- 
ingplaoe? — Bv purchase from Ephron the Hit- 
tite. Gen. 23. 3-18. 

4. What did that show?— That Abraham had 
no laud of his own. Gen. 23. 4. 

5. How old was Isaac when his mother died ? 
— About thirty-seven. 

6. How many years did he live solitary and 
alone before he married? — Forty years from his 
birth, and latterly near the well Lahai-roi, in 
the south country.' Gen. 23. 62. 

7. How did his father obtain a wife for him? 
—He sent his steward to his own kindred in 
Mesopotamia for the purpose, after pledging 
him not to seek for one among the heathen 
around him. Gen. 24. 2, 3, 4, 10. Be ye not un- 
equally yoked together with unbelievers. Only 
in the Lord. 2 Cor. 6. 14 ; 1 Cor. 7. 39. 

8. Whom did Abraham send on this important 
mission ? — See No. 7. 

9. What w as the n ime of this " eldest servant " 
of Abraham's house ? — Eliezer of Damascus. 
Gen. 15. 2. 

10. How did this servant act ?— With prudence, 
praverfulness, diligence and courtesy*. Gen. 24. 
5-26. 

11. Did he succeed in his mission? — He was 
led by God's providence to the house of Abra- 
ham's nephew, Bethuel, and obtained his 
daughter, Rebekah. Gen. 24. 15, 51. 

12. Whom did he bring?— See No. 11. 

13. What did he give to his young master's 
intended bride ? — Golden earrings, bracelets, 
jewels of silver and gold, and raiment, accord- 
ing to the custom of those lands and times. 
Gen. 24. 22, 30, 53. 

14. How did lie describe his master's posses- 
sions? — That the Lord had greatly blessed him, 
and given him flocks and herds, silver and 
gold, etc. Gen. 24. 35. 

15. Was she willing to leave her home on this 
report?— She was. Gen. 24. 58. 

16. Did she find it all true? — Doubtless she 
did. Gen. 13. 2. 

17. Who came out to meet her? — Isaac himself. 
Gen. 24. 02, 63. 

18. Where did he take her, and how did he 
feel toward her? — To his mother's tent, and she 
became his wife, and he loved her. Gen. 24. 67. 

19. Is this interesting account a type of spirit- 
ual things?— Now all these things happened 
unto them for ensamples : and they are written 
for our admonition, upon whom the ends of the 
world are come. — For whatsoever things were 
written aforetime were written for our learning, 
that we through patience and comfort, of the 
Scriptures might have hope. 1 Cor. 10. 11 ; Rom. 
15.4. 



20. Of whom is Abraham the tvpe here? — Oi 
God the Father. 

21. Of whom is Rebekah the type?— Of his 
Church and people. 

22. Of whom is Eliezer the type ?— Of God's 
Spirit, who finds those who are far from him, 
and brings them to him. 

23. Of whom is Isaac the type ?— Of Christ, the 
Bridegroom of the Church. 

24. And of what great event is the closing 
scene the type?— Uf the Church, the bride of 
Christ, being presented to him spotless at the 
last day. 

25. How are we interested in this?— We must 
each of us be found by him, and given to him, 
and adorned and sanctified by him, if we seek 
to live with him eternally. 

Jacob and Esau. (Gen. 25; 26; 27.) 

1. Whom did Abraham marry after Sarah's 
death?— Keturah. <>en. 25. 1. 

2. How many children had she?— Six. 

3. How did he portion them?— He made them 
gifts. 

4. To whom did he leave his great riches? — To 
Isaac. 

5. How old was Abraham when he died? — One 
hundred and seventy-five years. 

6. Who buried him? — Isaac and Ishmael. 

7. By what tide arc Ishmael's twelve sons 
called ? — Princes. 

8. What was Isaac's occupation, although his 
father's heir?— That of a herdsman and shep- 
herd. 

9. Of whom is he a type in this? — Of Christ, 
wdio humbled himself, though Lord of all. 

10. How many sons had Isaac?— Two, Esau 
and Jacob. Gen. 25. 20. 

11. Were they born before Abraham's death? 
— Yes, fifteen years. Is there not a proof of this 
in the New Testament? 

By faith Abraham, when lie was called to go rut 
into a place which he should after receive for an 
inheritance, obeyed ; and he went out, not know- 
ing whither he went. By faith he sojourned in the 
land of promise, as in a strange country, dwell- 
ing in tabernacles with Isaac and Jacob, the heirs 
with him of the same promise. Heb. 11. 8, 9. 

12. What was the difference personally be- 
tween those two boys? — Esau was red or hairy, 
and Jacob smooth. Gen. 25. 25; 27. 11. 

13. Did they grow up alike? Describe them. 
— Esau was a skillful hunter, and Jacob a quiet 
man, fond of home. Gen. 25. 27. 

14. Which was the firstborn ?— Esau. 

15. Did he value his birthright? The proof — 
He sold it, when hungry and faint, to Jacob lor 
a dish of potted beans or other food. So thou- 
sands, for present pleasure, will risk or lose their 
souls. 

16. To whom did he sell it, and for what?— 
See No. 15. 

Chapter 26. 

17. What was Isaac's character?— His conduct 
in this chapter entitles him to the character of a 
peacemaker. Gen 26. 14-31. 

Blessed are the peacemakers : for they shall be 
called the children of God. Matt. 5. 9. 

18. What covenant did God renew with Isaac? 
— The covenant he had made with Abraham. 
Gen 26. 2-5. 

19. What direction did God give Isaac as to his 
place of sojourn? — That he should not go down 
into Egvpt, but dwell among the Philistines at 
Gerar. Gen. 26. 1, 2, 6. 

20. How did he act there? — He was guilty of 
the same weakness and sin about bis wife as 
Abraham was. Gen. 26. 7-11. 

21. How did the Philistines behave toward 



ON THE OLD AND NEW TESTAMENTS'. 



Isaac?— They envied his prosperity, and mali- 
ciously stopped up his old wells and claimed 
possession of his new ones. Gen. 26. 14-21. 

22. Did he return evil for evil? — No; he re- 
moved more than once out of their way. 

23. Whom did Esau choose as his wives?— 
Judith and Bashemath, Hittites. Gen. 26. 34. 

24. Did his parents approve his choice? — No: 
they were grieved by it. 

Chapter 27. 

25. What was it the custom of the ancient patri- 
archs to do before their death?— To bless their 
children. 

26. Which son did Isaac consider his firstborn? 
— Esau. Gen. 27. 1-4. 

27. How had he forfeited that honor?— By sell- 
ing it to his brother. Gen. 25. 29-34. 

28. Did Jacob allow Esau to obtain the bless- 
ing of the birthright?— No; he pretended to be 
Esau, to prevent it. 

29. Did he go the right way to work ?— No ; he 
should have left it to God to secure him the 
blessing in his own time and way. 

3U. Who shared his sin with him? — His matter 
told him how to act. 

31. How did Esau feel when he found that he 
had lost his blessing? — He was in great distress 
of mind. 

32. Had he not voluntarily sold it to Jacob 
some years before ? — Yes ; about forty-five years 
before. 

33. Whom had he then to blame ?— Chiefly 
himself. 

34. Whom shall we have to blame if we, like 
Esau, despise God's blessing now? — Ourselves 
alone. 

35. What lesson should Esau's bitter grief 
teach us? — To earnestly seek God's blessing, 
and to carefully cherish it. 

Jacob. (Gen. 28-35.) 

1. What was Jacob's general character?— One 
of artifice and deceit. 

2. Did God then choose him for his natural 
goodness? — No; there is no one whom he can 
choose on this account. 

I will have compassion on whom I will have 
compassiorj. So then it is not of him that willeth, 
nor of him that runneth, but of God that showeth 
mercy. Bom. 9. 15, 16. 

3. What should this teach us ?— That, as we all 
have sinned, it is only by the faith that unites 
us to Christ that we can he righteous before God. 

For all have sinned, and come short of the glory 
of God ; being justified freely by his grace through 
the redemption that is in Christ Jesus : whom God 
hath set forth to be a propitiation through faith in 
his blood, to declare his righteousness for the re- 
mission of sins that are past, through the forbear- 
ance of God ;— Therefore being justified by faith, we 
have peace with God through our Lord Jesus 
Christ. Rom. 3. 23-25 ; 5. 1. 

4. How did Esau treat Jacob after Jacob had 
obtained the blessing?— He hated him and de- 
termined to kill him. Gen. 27. 41. 

5. What did Jacob's parents resolve to do? — 
To send him to Haran out of Esau's way, and to 
get a wife among the daughters of Laban. Gen. 
27. 42-28. 2. 

6. What remarkable thing occurred to Jacob 
on his way to Syria?— He had a vision by night, 
and a renewal of God's promise and blessing. 
Gen. 28. 10-15. 

7. Did he fully understand it? Can you ex- 
plain his feelings?— He could not fully under- 
stand what he saw, but seems to have felt that 
fear and awe which sinners must feel in the 
presence of a holy God. 

8. Can we see the meaning? — We, happily, are 



taught to see Christ as the ladder of communica- 
tion between heaven and earth. 

Hereafter ye shall see heaven open, and the 

angels of God ascending and descending upon the 

Son of man. John 1. 51. 

9. Whom did the latter typify ?— See No. 8. 

10. How did Jesus unite heaven and earth ? — 
By his birth, death, resurrection and ascension, 
as God and man in one. 

11. What promise did Jacob make at this 
place?— That the Lord should be his God, and 
that he would devote to him a tenth of all that 
he should give him. Gen. 28. 20-22. 

Chapters 29 ; 30 ; 31. 

12. Whom did Jacob first see when he got to 
Syria? — The servants of Laban, and then Laehel 
his daughter. Gen. 29. 3-5, 9. 

13. How did his uncle Laban receive him? — 
With kindness and affection. Gen. 29. 13, 14. 

14. What did he promise him?— That he 
should have Rachel for his wife, in return for 
seven years' service. 

15. Did Laban afterward fulfill his promise? — 
No : he gave him Leah instead. 

16. How many wives had Jacob?— Both Rachel 
and Leah; and afterward their handmaids 
Bilhah and Zilpah by their mistresses' desire, 
and according to the custom of the time. See 
Gen. 16. 2. 

17. How many years did Jacob serve Laban 
before he allowed him to have any cattle fur his 
wages? — Fourteen years. Gen. 30. 26-30. 

18. Did Jacob succeed in obtaining large pos- 
sessions of flocks and herds? — Yes. Gen. 30. 43. 

19. How did the sons of Laban feel when they 
observed this? — They were displeased at the suc- 
cess of his plan. 

20. What did Jacob and his wives resolve to 
do? — Jacob, at the command of God, resolved to 
return to Canaan, and Rachel and Leah resolved 
to go with him. Gen. 31. 3, 14-16. 

21. What wicked act was Rachel guilty of?— 
Of stealing her father's images. Gen. 31. 19. 

22. What did it prove?— That she and her 
father still worshipped heathen gods as well as 
the true God. 

Joshua said unto all the people, Thus saith the 
Lord God of Israel, Your fathers d%velt on the 
other side of the flood in old time, eyen Terah, I he 
father of Abraham, and the father of Nachor : and 
they served other gods. Josh. 24. 2. 

23. What did Laban do when he found Jacob 
had left him ?— He pursued him. 

24. How did God protect Jacob from Laban's 
anger? — By warning Laban in a dream. 

25. How did the interview between Laban and 
Jacob terminate ? — It ended peacefullv and well. 
Gen. 31. 44, 55. 

Chapter 32. 

26. What is the meaning of the word Maha- 
naim?— Two hosts or camps. Gen. 32. 1, 2. 

27. Why -was the place so called?— Because a 
company of angels met Jacob there. 

28. How ought Jacob to have felt when he saw 
this angelic guard ?— That he was secure against 
all harm. 

The angel of the Lord encampeth round about 
them that fear him, and delivereth them. Ps. 34. 7. 

29. How did he feel when he heard his brother 
Esau was coming to meet him ? — He was greatly 
afraid and distressed. Gen. 32. 7. 

30. How did Jacob act?— He divided his peo- 
ple and flocks into two bands. Gen. 32. 7, 8. 

31. What occurred to Jacob before he went 
over the brook?— A heavenlv Being wrestled 
with him during the night. 

32. How long did the Angel wrestle with 
Jacob?— Until break of dav. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



33. What name did Jacob give to the place 
where this occurred ?— Peniel, or " the face of 
God." 

34. Why did he so call it?— Because he had 
seen God face to face. Gen. 32. 30. 

35. Whom, then, may we suppose that won- 
drous Person to be with whom he wrestled?— 
The Son of God ; as no man hath seen God him- 
self, who is a Spirit, at any time. John 4. 24 ; 
1 John 4. 12. 

36. What spiritual act does this typify?— 
Prayer, in which, if real, we have communion 
or intercourse of spirit with God. 

37. Are we interested in it?— It encourages 
earnest perseverance in prayer. 

He spake a parable unto them to this end, that 
men ought always to pray, and not to faint ; say- 
ing, There was in a city a judge, which feared not 
God, neither regarded man : and there was a 
widow in that city ; and she came unto him, say- 
ing, Avenge me of mine adversary. And he would 
not for a while : but afterward he said within him- 
self, Though I fear not God, nor regard man ; yet 
because this widow troubleth me, I will avenge 
her, lest by her continual coming she weary me. 
And the Lord said, Hear what the unjust judge 
saith. And shall not God avenge his own elect, 
which cry day and night unto him, though he 
bear long with them ? I tell you that he will 
avenge them speedily. Luke 18. 1-8. 

So run, that ye may obtain. 1 Cor. 9. 24. 

Chapters 33 ; 34 ; 35. 
3S. How did Jacob and Esau meet? — In broth- 
erly affection and peace, in answer to Jacob's 
prayer. 

39. Where did Jacob pitch his tent and make 
booths for his cattle when he got into Canaan ? 
— At Succoth. Gen. 33. 17. 

40. Name the two instances in Scripture where 
this purchase is afterward referred to. — His pur- 
chase at Shalem, a citv of Shechem, is referred to 
iii John 4. 5, 6, and Acts 7. 15, 16 ; Gen. 33. 18, 19. 

Then cometh he to a city of Samaria, which is 
called Sychar, near to the parcel of ground that 
Jacob gave to his son Joseph. Now Jacob's well 
was there.— So Jacob went down into Egypt, and 
died, he, and our fathers, and were carried over 
into Sychem, and laid in the sepulchre that [he, 
like] Abraham bought for a sum of money of the 
sons of Emmor the father of Sychem. 

41. What two mountains was Shechem situ- 
ate between? — Gerizim and Ebal. 

42. Where was the tabernacle first reared in 
the land of Canaan? — At Gilgal on the Jordan. 
(Not the Gilgal in Shechem.) 

43. Where did Joshua make his solemn cove- 
nant with Israel before his death? — Joshua 
gathered all the tribes of Israel to Shechem, 
and called for the elders of Israel, and for their 
heads, and for their judges, and for their 
officers ; and they presented themselves before 
God. Josh. 24. 1. 

44. Where was the first idol temple built in 
Israel? — In Shechem. 1 Kings 12. 25-33. 

45. What act of treachery was Simeon and 
Levi guilty of to Shcchem,'the founder of this 
city? — They slew him when, through their own 
contrivance, he was unprepared to resist them. 
Gen. 31. 13, 25, 26. 

46. What did God at this time desire Jacob to 
do? — To go and live at Bethel. Gen. 35. 1. 

47. How did Jacob prepare for this journey?— 
By calling upon his people to put away their 
idols, and be clean and change their garments. 

48. How did God preserve him from the anger 
of the inhabitants of the land ? What proof is 
there that God's care of his people is the same 
now as then? — By making the inhabitants afraid 
of him and of his God. He preserveth the souls 
of his saints ; he delivereth them out of the hand 
of the wicked. Gen. 35. 5 ; Ps. 97. 10. 



49. What sorrowful event happened at Bethel t 
—The death of Rebekah's nurse. Gen. 35. 8. 

50. What peculiar name did God confirm, and 
what special blessing did lie give, to Jacob at 
this place? — The name of Israel and the gift of 
the land of Canaan. Gen. 35. 9-12. 

51. What great loss did Jacob sustain when 
near Bethlehem?— The death of Rachel. Gen. 
35. 19. 

52. How manv children had Jacob at this 
time?— Twelve. Gen. 35. 22-26. 

53. How far south did Jacob travel? — To 
Mamre, near Hebron. 

54. Who resided there ?— Isaac. 

55. How many years did Jacob live with his 
father before his' father died? — About three 
years. 

56. Who united together to bury Isaac ? — Esau 
and Jacob. 

Jacob and his Sons. (Gen. 37.) 

1. To which son did Jaeob show a great par- 
tiality ? — To Joseph. Gen. 37. 3. 

2. Why did Jacob feel this, and how did he 
show it? — Because he was the son of his old age. 
By making him a coat of many colors. 

3. What character did the other sons of Jacob 
display? — An envious and malicious one. 

4. Why did they hate Joseph? — Because of 
their father's special love to him. 

5. Did he deserve it? Had his dreams any- 
thing to do with it? What were they? — No. 
Yes. That his brothers' sheaves made obeisance 
to his, and that the sun, moon and eleven stars 
did the same to him. 

6. How did Joseph's father feel when he heard 
one of the dreams ? — He was surprised at the 
dream, but doubtless felt it was from God. Gen. 
37. 11. 

7. How did Joseph get into his brethren's 
power?— On Jacob sending him to them to see 
if thev were well. Gen. 37. 14. 

8. What did they do with him?— They threw 
him into a pit. Geii. 37. 24. 

9. How old was Joseph at this time ?— Sixteen. 

10. What story did they make up to their 
father?— That they had found his coat bloody, 
and that he had been killed by a wild beast. 

11. What difference was there in Reuben's be- 
havior toward Joseph to the rest of his breth- 
ren? — He dissuaded them from killing him. 
Gen. 37. 21, 22. 

12. How did Jacob receive the news? — He 
mourned and refused to be comforted. 

13. How did the Midianites dispose of Joseph ? 
— They took him out of the pit and sold him to 
some ishmaelites. Gen. 37. 28. 

14. What connection was there between Abra- 
ham and the Midianites?— Midian was' a son of 
Keturah, his second wife. Gen. 25. 1, 2. 

15. What connection wa.s there between Moses 
and the Midianites? — He lived among them and 
took his wife thence. Ex. 2. 15, 21. 

16. What connection was there between 
Balaam and the Midianites?— He lived among 
them and was killed in battle by the Israelites. 

17. What event in Gideon's history was con- 
nected with the Midianites?— The appearance to 
him of the angel Son of God before he fought 
against and overthrew them. Judg. 6. 12. 

Joseph in Egypt. (Gen. 39; 40; 41.) 

1. To whom did the Ishmaelites sell Joseph? 
— To Potiphar, captain of Pharaoh's guard. 
Gen. 39. 1. 

2. What office did Potiphar appoint Joseph to 
fill ?— Overseer of his house. Gen. 39. 4. 

3. How was God's favor manifested to Joseph 
in this situation? — By everything prospering 
under his care. Gen. 39. 2-5. 



'0 



ON THE OLD AND NEW TESTAMENTS. 



4. Was he not deprived of his situation bv false 
accusation ?— Yes, through the wickedness of his 
master's wife, who was embittered against him 
by his virtue and his fear of God. Gen. 39. 7-18. 

5. What unjust punishment was suffered by 
Joseph? — He was put in prison. 

6. Did the Lord forsake him?— He was with 
him and showed him merey. 

7. How did the keeper of the prison behave to 
Joseph ?— He gave him the entire charge of the 
prison. 

8. What kind of prison was this? Who were 
principally confined there ?— A prison connected 
with Potiphar's house, and in which state pris- 
oners were kept. 

9. What remarkable circumstance occurred to 
two of those prisoners ?— They had dreams 
which troubled them. 

10. How did Joseph assist them in their per- 
plexity? — He interpreted their dreams. Gen. 40. 

11. Were his words found true? Name the re- 
sult.— The chief butler was restored, and the 
chief baker was hanged, as Joseph had foretold. 

12. How did Pharaoh's butler behave to 
Joseph ?— He forgot his promise to get Joseph 
released. 

13. What brought his dream again to his mind? 
—A dream which Pharaoh had. Gen. 41. 1-13. 

14. Could the magicians of Egypt interpret 
Pharaoh's dream ?— They could not. Gen. 41. 8. 

15. For whom did he send?— For Joseph, whom 
the butler had named. 

16. Did Joseph take the honor of interpreta- 
tion to himself, or confess God's power before 
the king?— He said, It is not in me ; God shall 
give Pharaoh an answer of peace. Gen. 41. 16. 

17. Name a king who was smitten with worms 
and died because he gave not God the glory. — 
Herod Agrippa, king of Judea. Acts 12. 23. 

18. Name another king who was driven from 
men, and was for seven years like a beast, be- 
cause he gave not glory to God.— Nebuchadnez- 
zar, who said, Is not this great Babylon, that I 
have built for the house of the kingdom by the 
might of my power, and for the honor of my 
majesty? While the word was in the king ! s 
mouth, there fell a voice from heaven, saving, 

King Nebuchadnezzar, to thee it is spoken : 
The kingdom is departed from thee. And they 
shall drive thee from men, and thv dwelling- 
shall be with the beasts of the field :' they shall 
make thee to eat grass as oxen, and seven times 
shall pass over thee, until thou know that the 
Most High ruleth in the kingdom of men, and 
giveth it to whomsoever he will. Dan. 4. 30-32. 

19. How was the latter part of verse 30 in 

1 Sam. 2 fulfilled in Joseph's case? — By his being 
made ruler over all Egypt. He had honored 
God by his resistance of temptation and his 
faithfulness to his duties, and now God honored 
him. Them that honor me I will honor. Gen. 
41.43. 

20. How old was Joseph at this time?— Thirty. 
Gen. 41. 46. 

21. What name did Pharaoh give Joseph, and 
what is the meaning of it?— Zaphnath-paaueah, 
"a revealer of secrets," or " the man to whom 
secrets are revealed." 

22. What were the names of Joseph's wife and 
his two sons ?— Asenath, Manasseh and Ephraim. 
Gen. 41. 45, 51, 52. 

23. What did Joseph do during the seven vears 
of plenty?— He laid up the food in the cities. 
Gen. 41. 48. 

24. When the people cried to Pharaoh for 
bread, to whom did he send them?— To Joseph. 
Gen. 41. 55. 

25. Was this great famine confined to the land 
of Egypt?— It was over all the face of the earth, 
or all that part of it. Gen. 41. 56, 57. 



11 



Jacob and his Sons in Egypt. 
(Gen. 42-50 ) 

1. Where was Jacob living at this time?— In 
Canaan. Gen. 42. 5. 

2. Did the famine extend to the land of 
Canaan ?— Ye*. Gen. 42. 5. 

3. How did they procure bread ?— Ten of Ja- 
cob's sons went to buy corn in Egypt. Gen. 42. 3. 

4. How did Joseph behave to his brethren 
when he saw them? — He made himself strange 
to them and spoke roughly to them, but not 
from a spirit of revenge. Gen. 42. 7. 

5. Did they recognize him? — No. Gen. 42. 8. 

6. How did Jacob feel when thev returned and 
told him the news?— He felt that all things were 
against him, and that he should lose Benjamin 
also. But all things work together for good to 
them that love God. Gen. 42. 36, 38 : Rom. 8. 28. 

7. Whom did they take with them on their 
second journey ?— Benjamin. Gen. 43. 15. 

8. What proof have we in this chapter of the 
truth of Num. 13. 21-27?— The fruits, honey and 
spices they took with them. Gen. 43. 11. 

They went up, and searched the land. And 
they ascended by the south, and came unto He- 
bron. And they came unto the brook of Eshcol, 
and cut down from thence a branch with one 
cluster of grapes.and they bare it between two upon 
a staff: and they brought of the pomegranates, 
and of the figs. And they went and came to 
Moses and to Aaron ; and brought back word n lito 
them and unto all the congregation, and showed 
them the fruit of the land. And they told him, 
and said, We came unto the land whither thou 
sentest us, and surely it floweth with milk and 
honey ; and this is the fruit of it. 

9. How did Joseph feel when he saw Benja- 
min stand among his brethren ?— His love was 
greatlv excited, and he retired to weep. Gen. 
43. 30, 31. 

10. What closer relationship was there be- 
tween Joseph and Benjamin than between 
Joseph and his other brothers '.'—They had the 
same mother, Rachel. Gen. 30. 22-24 ; 35. 16-18. 

11. What effect did Joseph's kindness have on 
them?— They wondered at it. Gen. 43. 33. 

12. What was Joseph's intention in all this 
treatment ?— To make them conscious of their 
sin and sorry for it, and to better carry out his 
plans. 

13. Did it have the effect he desired?— It had. 
Gen. 42. 21 ; 44. 16. 

14. How did Judah behave at this trying time? 
— He begged that Benjamin might he allowed to 
go back with the rest, and offered to remain him- 
self behind as surety for his return. Gen. 44. 
18, 33. 

15. Of whom was he a type in this?— Of Jesus 
Christ, our Substitute, wdio suffered in our stead. 

16. How was Joseph's tender heart affected by 
all this ?— He could bear it no longer, but wept, 
aloud, and told them he was Joseph their 
brother. Gen. 45. 1-4. 

17. How did they feel when they knew this 
mighty prince was their own brother? — They 
could not answer him for fear. Gen. 45. 3. 

18. What proofs did he give them of it?— He 
gave proofs of his love and power by the rich 
presents he made them and the promise of a 
home and plenty in Egypt. Gen. 45. 17-23. 

19. Did Joseph and his father ever meet again? 
—They met in Egypt, whither Jacob and all his 
family had come. Gen. 46. 29. 

20. "How ?— See No. 19. 

21. What proof have we in this of the truth of 
Rom. 8. 28?— What Jacob thought to be against 
him proved to be for his good. [See No. 6.] 

22. Where in the land of Egypt did Jacob and his 
family dwell ?— In the land of Goshen. Gen. 47. 1. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



23. Had the Egyptians any particular antip- 
athy to shepherds? — They disliked shepherds 
and cattle-dealt^ from foreign lands for slaugh- 
tering their sacred animals, or from having lor- 
meiiv invaded and plundered their country 

24. Why '.'—See No. 23. 

25. Was Jacob introduced to Pharaoh ?— Yes, 
and gave him Ins blessing. Gen. 47. 7. 

26. What prool nave we in Jacob's remark to 
Pharaoh of the truui of Ps. 90?— The longest life 
is but short to look back on. 

For all our days are passed away in thy wrath : 
we spend our years as a tale that is told. The 
days ofour years are threescore years and ten ; and 
if by Leasua ofstrength they be fourscore years, yet 
is their streugin lauor and sorrow ; for it is soon 
cut off, and we rly away. Ps. 90. 9, lu. 

27. What peculiar blessing did Jacob give to 
the sons of Joseph?— He placed his right hand on 
the younger instead of the elder. Gen. 48. 17-19. 

28. In his prophetical blessing of his twelve 
sons, to whom did he give toe birthright?— Gen. 
48. 8. 

Now the sons of Reuben the firstborn of Israel, 
(for he was the firstborn; but, forasmuch as he 
deliled his father's bed, his birthright was given 
unto the sons of Joseph the son of Israel : and 
the genealogy is not to be reckoned after the birth- 
right. ForJudah prevailed above his brethren, 
and of him came the chief ruler ; but the birth- 
right was Joseph's). 1 Chron. 5. 1, 2. 

29. What was the special blessing of Judah ?— 
That out of his family the Messiah should come. 
Gen. 49. 10. 

30. How was this fulfilled?— Our Lord sprang 
out of Juda. Heb. 7. 14. 

The book of the generation of Jesus Christ, the 
son of David, the son of Abraham. Abraham be- 
gat Isaac; and Isaac begat Jacob; and Jacob be- 
gat Judas and bis brethren; and Judas begat 
Phares. Matt. 1. 1-3. 

31. To whom is allusion made in chap. 49, 
verse 24, in Joseph's blessing? Compare Num. 
13. 8, 16 with Num. 27. 15-23.— To Joshua. 

Of the tribe of Ephraim, Oshea the son of Nun. 
And Moses called Oshea the son of Nun Jehoshua. 
—And Moses spake unto the Lord, saying, Let the 
Lord, the God of the spirits of all fiesh, set a man 
over the congregation, which may go out before 
them, and which may go in before them, and 
which may lead them out, and which may bring 
them in ; that the congregation of the Lord be not 
as sheep which have no shepherd. And the Lord 
said unto Moses, Take thee Joshua the son of Nun. 
a man in whom is the spirit, and lay thine hand 
upon him; and set him before Eleazar the priest, 
and before all the congregation ; and give him a 
charge in their sight. And thou shalt put some of 
thine honour upon him, that all the congregation 
of the children of Israel may be obedient. And 
he shall stand before Eleazar the priest, who shall 
ask counsel for him after the judgment of Urim 
before the Lord : at his word shall they go out, and 
at his word they shall come in, both he. and all 
the children of Israel with him, even all the con- 
gregation. And Moses did as the Lord command- 
ed him : and he took Joshua, and set him before 
Eleazar the priest, and before all the congrega- 
tion; and he laid his hands upon him, and gave 
him a charge, as the Lord commanded by the 
hand of Moses. 

32. How was Joshua in this a type of Jesus? — 
As Joshua led the Israelites in the wilderness 
and into the promised land, so Jesus is the guide 
of his people upon earth and the means of their 
entrance into heaven. 

Then said Jesus unto them again, Verily, verilv, 
I say unto you, I am the door of the sheep. All 
that ever came before me are thieves and robbers : 
but the sheep did not hear them. I am the door : 
by me if any man enter in, he shall be saved, and 
shall go in and out, and find pasture. My sheep 



12 



hear my voice, and I know them, and they fudov» 
me. John 10. 7-9, 27. 

33. What other Joshua was a tvpe of J> sus 
under the double figure of a branch and a stone ? 
—And he snowed me Joshua the high priest 
standing before the angel of the Lord.— And the 
angel of the Lord protested unto Joshua, saving, 
Tnussaith the Lord of hosts; 11 thou wilt 'walk 
in my ways, and if thou wilt keep my chaige, 
then thou shalt also judge my house, and shalt 
also keep my courts, and I win give thee places 
to walk among these that stand by.— Hear now, 
Joshua the high priest, thou, and thy fellows 
that sit before thee : lor they are men wondeied 
at: for, behold, 1 will bring forth my servant the 
BRANCH. For behold the stone that 1 have 
laid before Joshua ; upon one stone shall be 
seven eyes: behold, I will engrave the graving 
thereof, saith the Lord of hoses, and 1 will re- 
move the iniquity of that land in one day. Zech. 
3. 1, 6, 8, 9. 

34. What does Isaiah prophesv of this stone?— 
Thus saith the Lord God, Behold, I lav in Zion 
for a foundation a stone, a tried stone, a precious 
cornerstone, a sure foundation. Isa. 28. 16. 

35. Give the texts in which the Lord Jesus 
speaks of himself under this figure.— Jesus saith 
unto them, Did ye never read in the Scriptures, 
The stone which the builders rejected, the same 
is become the head of the corner : and whoso- 
ever shall fall on this stone shall be broken : but 
on whomsoever it shall fall, it will grind him to 
powder. Matt. 21. 42,44; Mark 12. 10; Luke 20. 
17, 18. 

3C. Find the text in which the apostle Peter 
speaks of the Lord Jesus under this figure.— To 
whom coming, as unto a living stone, disallowed 
indeed of men, but chosen of God, and precious, 
ye also, as lively stones, are built up a spiritual 
house, an holy priesthood, to offer up spiritual 
sacrifices, acceptable to God by Jesus Christ. 
Wherefore also it is contained in the Scriptuie, 
Behold, I lay in Sion a chief cornerstone, elect, 
precious : and he that helieveth on him shfi 11 
not be confounded. Unto you therefore which 
believe he is precious: but unto them which be 
disobedient, the stone which the builders dis- 
allowed, the same is made the head of the cor- 
ner, and a stone of stumbling, and a rock of 
offence, even to them which stumble at the 
word, being disobedient: whereunto also they 
were appointed. 1 Pet. 2. 4-8. 

37. Where was Jacob buried ?— In the cave of 
Machpelah. Gen. 50. 13. 

38. What fears had Joseph's brethren alter 
their father's death?— That Joseph would ill- 
treat them and punish them. Gen. 50. 15. 

39. How did Joseph behave to them ?— He com- 
forted them and spoke kindly to them. 

40. Of whom were Joseph and his brethren 
types in this transaction ?— Of Christ and his 
forgiving love. 

41. When was Joseph buried?— Not until the 
Israelites reached Canaan, above two hundred 
years after his death. Gen. 50. 26. 

And the bones of Joseph, which the children of 
Israel brought up out of Egypt, buried thev in 
Shechem, in a parcel of ground which Jacob bought 
of the sons of Hamor, the father of Shechem for 
an hundred pieces of silver. Josh. 24. 32. 

Joseph's History. 

1. What great peculiarity marks the Bible his- 
tories ?— Their reference toour Lord Jesus Christ. 

2. Of whose history can this pre-eminentlv be 
said ? — Of Joseph's. 

3. To whom must we look to enlighten our 
minds when studying God's word ?— To God the 
Holy Spirit ; saying, Open thou mine eyes, that I 
may behold wondrous things out of thy law. Ps. 
119. 18 ; 2 Pet. 1. 20, 21. 



ON THE OLD AND NEW TESTAMENTS. 



4. What did Jesus say in John 5. 39? — Search 
the Scriptures ; for in them ye think ye have 
eternal life : and they are they which testify of 
me. 

0. And how did he upbraid the two disciples 
whom he overtook going toEmmaus? — fools, 
and slow of heart to believe all that the prophets 
have spoken ! Luke 24. 26. 

6. Is it not, then, our duty to seek for Jesus 
even so far back as the writings of Moses? — They 
drank of that spiritual Rock that followed them ; 
and that Rock was Christ. 1 Cor. 10. '4. 

7. Who wrote Genesis?— Moses. 

8. How was Joseph a type of Jesus, when he 
was at home, clothed in a beautiful robe, the 
darling of his father?— In that Jesus shared his 
Father's glory and enjoyed his love. 

Thou lovedst me before the foundation of the 
world. John 17. 24. 

9. How was Joseph a type in going out to see 
after the welfare of his brethren? — In Jesus 
graciously visiting his brethren in human na- 
ture. 

The Son of man is come to seek and to save that 
which was lost. Luke 19. 10. 

10. How in their treatment of him?— In being 
sold by Judas and delivered to death by the 
Jews. 

He came unto his own, and his own received him 
not. John 1. 11. 

When the husbandmen saw the son, they said 
among themselves, This is the heir; come, let us 
kill him, and let us seize on his inheritance. Matt. 
21 . ."s. 

11. How in his dreams?— In his prophecies of 
ids future kingdom and glory. Matt. 25. 31, 32. 

17 How in the false accusations brought 
against him? — In his freedom from blame. 
Matt. 26. 59, CO. 

li. How in being committed to prison? — They 
laid hands on Jesus, and took him. Matt. 26. 50. 

14. How in leaving that prison and being ex- 
alted?— God hath made that same Jesus, whom 
ve have crucified, both Lord and Christ. Acts 
2.36. 

15. How in his feeding and blessing his breth- 
ren and all who came to him? — In being the 
Bread of life. 

16. How in Pharaoh transferring all his power 
to him?— The Father committed all judgment 
unto the Son. John 5. 22. 

17. How in his returning good for evil?— Jesus 
died for his persecutors, arid prayed for them to 
the last. 

Job. 

1. Who was Job? — A very rich man in the 
north of Arabia who worshipped the true God. 
Job 1. 3. 

2. When was he supposed to live? — Probably 
about the time of Isaac. 

3. Why ? Do we gather anything from his not 
mentioning God's wonders iii Egypt and the Red 
Sea? — From the age to which he lived, said to be 
two hundred years ; from the very early customs 
alluded to in the book, as the worship of the sun, 
moon and stars, the use of engraving for writing, 
and the reckoning of riches by cattle, that they 
had not then occurred, or Job would certainly 
have heard of them and spoken of them. Job 
21. 26-28 ; 19. 23, 24 ; 1. 3. 

4. Can you give any proof from the fact that as 
head of the family he offered sacrifices? — After 
God's appointment of priests he would not have 
done this. 

5. How is he supposed to have obtained his 
knowledge of the true God?— By tradition, or 
knowledge passed down by word of mouth from 
one generation to another, and perhaps by direct 
revelation from God, like Adam and Moses. 

6. What proof of the truth of 1 Pet. 5. 8 does 



the history of Job supply?— Satan's plots against 
Job. Your adversary the devil, as a roaring lion 
walketh about, seeking whom he may devour. 
Job 1. 6-12 ; 2. 1-7. 

7. Where is Satan called "the accuser of the 
brethren " ?— Rev. 12. 10. 

8. What high terms of praise did the Lord use 
when speaking of Job to Satan ? — Job 1. 8. 

9. And how did the Lord afterward, to Ezekiel. 
mention him? — He classed him with Noah and 
Daniel. 

Though these three men, Noah, Daniel, and Job, 
were in it, they should deliver but their own souls 
by their righteousness, saith the Lord God. Lzek. 
14. 14. 

10. In what way did the Lord first try this good 
man? — By suffering him to be deprived in one 
dav of his children, servants and goods Job 1. 

11. Did he fail?— He submitted to God's will, 
and blessed him in memorable words. Job 1. 21. 

12. Did Satan again have permission to hurt 
him ?— Yes, by bodily suffering. Job 2. 4-8. 

13. Did he continue steadfast?— He seems to 
have uttered no complaint against God. Job 2. 8. 

14. How did his wife afflict him?— By tempt- 
ing him to curse God, that he might die. Job 
2.9. 

15. Did this prove too much for him?— No: he 
again expressed his submission to the will of 
God. Job 2. 10. 

16. Who came to comfort him ? — His three 
principal friends. Job 2. 11. 

17. What relation is Eliphaz supposed to have 
been to Esau ?— These are the names of Esau's 
sons ; Eliphaz the son of Adah the wife of 
Esau. . . . And the sons of Eliphaz were Teman, 
Omar, Zepho and Gatam, and Kenaz. Gen. 36. 
10, 11. Eliphaz seems to have been an Idumean 
or Arabian name. 

18. In what way did Job fail ?— He cursed his 
birth, though not his God, and sometimes showed 
a self-righteous spirit. Job 3. 

My face is foul with weeping, and on my eyelids 
is the shadow of death; not for any injustice in 
mine hands : also my prayer is pure. Job 16. 16, 17. 

19. Did not his friends suppose that all his 
misfortunes had come upon him in consequence 
of sin?— They did. Job 4. 7, 8. 

20. If Job, instead of justifying himself, had 
appealed unto God, would it not have shown a 
better knowledge ?— Yes, for it is easy to form a 
too favorable judgment of our own selves. 

21. How did the Lord Jesus Christ act when he 
was wrongfullv accused ? — He answered not a 
word. Matt. 27." 12-14. 

22. Who is the only perfect man that ever 
lived ?— The man Christ Jesus. 

23. How did Job feel when God himself spoke 
to him at last?— Deeply humbled. What did 
Job say?— Then Job answered the Lord, p.nd 
said, Behold, I am vile ; what shall I answer 
thee? I will lay mv hand upon my mouth. 
Job 40. 3, 4. 

24. Did the Lord condemn him ?— No ; he ac- 
cepted or forgave him. Job 42. 9. 

25. How did the Lord pass over the error of 
Job's three friends in their condemnation of 
Job?— In consideration of their sacrifice and 
of Job's praver. Job 42. 7-9. 

26. How did the Lord disappoint Satan and 
bless Job's latter end?— He gave him a family 
again, and twice as much substance as he had 
before. Job 42. 10, 12, 13. 

27. How old was Job when he died ? — About 
two hundred years. Job 42. 16. 

Pharaoh and Moses. (Ex. 1 ; 2.) 

1. How did the Egyptians behave to the chil- 
dren of Israel after "the death of Joseph?— They 
enslaved and oppressed them. Ex. 1. 8-14. 



13 



FOUR THOUSAND QUESTIONS AND ANSWERS 



2. Did the children of Israel multiply and in- 
crease very rapidly ?— They did. Ex. 1. 12. 

3. Why should this have made the Egyptians 
afraid?— Lest they should join their enemies. 
Ex. 1. 10. 

4. How were the children of Israel employed 
by the Egyptians?— In making bricks and other 
field-service. Ex. 1. 14. 

5. What cruel device did Pharaoh resolve on 
to destroy the male children of Israel?— To em- 
ploy the Hebrew nurses to do so. Ex. 1. 16. 

6. Who was Moses?— The second son of Am- 
ram and Joehebed of the tribe of Levi. Ex 2 
1 ; 6. 20. 

7. What plan did his mother adopt to spare 
Ins life?— She hid him in a floating basket 
among the flags growing by a river-side. Ex. 2. 

£ How did her design succeed ?— The child 
was found by Pharaoh's daughter, who took 
charge of it. Ex. 2. 5-10. 

9. Whom had his mother set to watch the little 
ark?— His sister Miriam. Ex. 2. 4 ; 15. 20. 

10. When the princess sought a nurse for the 
child, whom did Miriam letch?— His mother 
Ex. 2. 7-9. 

11. What blessing did this ensure to Moses?— 
The tenderest care, and perhaps also the know- 
ledge of the true God. 

12. What proof does this give us of the truth 
of Isa. 46. 10?— My counsel shall stand, and I 
will do all my pleasure. 

There is no wisdom norunderstandingnor coun- 
sel against the Lord. Prov. 21. 30. 

13. With whom did Moses join himself— with 
the Egyptians or the Hebrews'?— By faith Moses 
when he was come to years, refused to be called 
the son of Pharaoh's daughter : choosing rather 
to suffer affliction with the people of God. Heb. 
11. 21, 25. 

14. Did they receive him graciously ?— Who 
made thee a ruler and a judge over us? Wilt 
thou kill me, as thou diddest the Egyptian yester- 
day? Acts 7. 27, 28. 

15. What was Moses obliged to do?— To leave 
Egvpt. Ex. 2. 11-15. 

16. To what land did he flee?— To Midian. 

17. What occurred to him there ?— He married 
a daughter of the priest or prince of Midian. 
Ex. 2. 16-21. 

18. How long did he stay there?— Forty years 
Acts 7. 30. 

19. How many sons had he ? What were their 
•names and his wife's name?— Two, Gershom 
and Eliezer ; Zipporah. Ex. 2. 22 ; 18 3 4-2 ^l 



b. Did this remove his scruples?— He then ob- 
jected that he was too poor a speaker to deliver 
God's message. Ex. 4. 10. 

9. How did the Lord graciously meet his 
weakness?— He promised to teach him what to 
say. Ex. 4. 12. 

10. Whom did the Lord appoint his helper'— 
His brother Aaron, who could speak well Ex 
4. 14-10. 

11. What solemn rite had Moses neglected to 
perform on his sons in the land of Midian'— 
Circumcision. Ex. 4. 24. 

12. What punishment had God enjoined on 
those who neglected it V— The unci'icnmcised 
man-child shall be cut off from his people- he 
hath broken my covenant (by loss of privileges 
or by death). Gen. 17. 14. 

13. Did not the sons of Moses narrowly escape' 
—They were doubtless in imminent danger of 
punishment, with Moses himself. Ex. 4. 24-26. 

14. Who met Moses on 1/is return to Egypt "— 
Aaron, by command of God. Ex. 4. 27. 

15. How did the poor afflicted Israelites receive 
the message ?— They believed it, and worship! ed 
God. Ex. 4. 31. 

The Plagues op Egypt. (Ex. 5-11.) 



The JBukning Bush. (Ex. 3; 4.) 

1. How was Moses employed when the Lord 
appeared to him?— In keeping his father-in-law's 
flock. Ex. 3. 1. 

2. What wondrous sight attracted the attention 
of Moses?— A burning bush unconsumed. Ex. 

3. Whose voice addressed him from the midst 
of the fire?— The voice of the Son of God 
God's messenger, and yet God himself. Ex. 3' 
2, 4. 

4. What commission did the Lord give to 
Moses?— Toot to Pharaoh and bring the Israel- 
ites out of Egypt. Ex. 3. 10. 

5. Was Moses willing to undertake it'— He 
said they would not believe that God had ap- 
peared to him. Ex. 4. 1. 

6. What excuses did he make?— See No. 5. 

7. How did the Lord show him that it was not 
his own misrht or power in which he was to go 
jo Pharaoh ?— He changed Moses' rod into a ser- 
pent and made his hand leprous, and restored 
chem again. Ex. 4. 2-8. 



14 



1. Who was the king of Egvpt now?— Pharaoh 

2. Was it the same Pharaoh who had ordered 
the little children to he killed?— No; it was one 
who lived one hundred and forty veai> later 

3. Did he treat the children of Israel more 
mercifully than the former king?— Though he 
did not order their male offspring to death like 
the former king, he was very cruel to them. 

4. How did he receive Moses and Aaron when 
they vent in to him?— He abused them for inter- 
fering with the people's work. Ex. 5. 2-4. 

5. What was the result?— Heavier woik was 
laid upon them. Ex. 5. 6-9. 

6. Whom did the children of Israel blame for 
this?— Moses and Aaron. Ex. 5. 20, 21. 

7. Of whom was Pharaoh, in his daring rebel- 
lion, a type ?— Of the great rebel, Satan. Jude (i 

8. What was the first plague?— The river Nile 
turned into blood. Ex. 7. 

9. In what respect was this a peculiar trial to 
the Egyptians?— Because the yearly overflowing 
of the Nile was most valuable for their land, and 
they worshipped the river as a god, and much of 
their food was fish. 

10. What were the second and third plagues' 
—Frogs and lice. Ex. 8. 

11. How far were the magicians permitted to 
follow Moses and Aaron?— So far as to turn 
water into blood and to bring frogs. Ex. 7 ; S. 

12. What did they say when they could go no 
farther?— That the miracles of Moses were- the 
finger of God. Ex. 8.19. 

13. What was the next plague ?— Swarms of 
flies or hurtful insects. Ex. 7. 24. 

14. How did God mark the distinction between 
the Egyptians and Israelites in this?— He suf- 
fered none in the land of Goshen, where the 
Israelites dwelt. 

15. Did this influence Pharaoh to let the Israel- 
ites go?— No (Ex. 8. 32), though he gave way a 
little at first. Ex. 8. 28. 

16. What was the fifth plague?— A murrain 
upon cattle, horses, asses, camels and sheep. 
Ex. 9. 

17. What painful attack on man and beast did 
Godsend next?— Boils and blains, or sores. Ex. 
9. 9. 

18. Did any of these move the haughty kinsr' 
—No. Ex. 9. 7, 12. 

19. What merciful provision did God make in 
the seventh plague for those who believed in his 
word ?— He warned them to remove their cattle 
to a place of shelter. Ex. 9. 19. 



ON THE OLD AND NEW TESTAMENTS. 



20. Why was this plague peculiarly terrible to 
the Egyptians?— Because they were not accus- 
tomed to either hail or rain. Dent. 11. 10, 11. 

21. Why was it that all these judgments had 
no effect on Pharaoh ''—Because his heart was 
hardened, or he hardened his own heart, as it is 
expressed in Ex. s. 15, 32 ; 9. 34, 35, so that God 
gave him up to his own wicked heart, as he is 
said, in Rom. 1. 20, 21, 2S, To have given up the 
Gentiles to a reprobate mind, their foolish heart 
being darkened, and they themselves without 
excuse. 

Let no man say when lie' is tempted, I am 
tempted of God : for God cannot be tempted with 
evil, neither tempteth he any man. James 1. 13. 

22. Is it not an awful thing when God gives a 
man over to his own hardened heart?— If we sin 
willfully after that we have received the know- 
ledge of the truth, there remaineth no more sac- 
rifice for sins, but a certain fearful looking for 
of judgment and fiery indignation, which shall 
devour the adversaries. Heb. 10. 26, 27. 

23. What was the eighth plague?— Locusts. Ex. 

24. What appearance must the land of Egvpt 
have presented at this time?— The land was 
darkened by them, and every green thing eaten 
up. Ex. 10. 15 

25. What was the ninth plague '.'—Thick dark- 
ness for three days. Ex. 10. 21-23. 

26. What solemn interview had Moses with 
Pharaoh during this awful darkness ?— When 
Pharaoh bade Moses see his face no more. Ex. 
10. 28. 

27. What was the last plague?— The destruc- 
tion of the firstborn. 

The Passover. (Ex. 12-14.) 

1. What did God command the Israelites to do 
before he brought the last plague on the Egyp- 
tians?— To have the passover sacrifice and feast. 
Ex. 12. 

2. Of whom was the lamb a type ?— Of Christ 
the Lamb of God, slain from the foundation of 
the world. John 1. 29 : Rev. 13. 8. 

3. In how many ways was the paschal lamb a 
type of Him whom it prefigured ?— In its gen- 
tleness and unblemished innocence, and in its 
being slain without a bone being broken ; and in 
other respects besides. 

4. What divine ordinance in the Christian 
Church still commemorates the Passover ?— The 
Lord's Supper. 

5. When was it instituted ?— The evening be- 
fore our blessed Saviour suffered. 

6. What does it set forth ?— The sacrifice of the 
death of Christ, ami the benefits we receive thereby. 

7. Wherein does "the mass" of the Romish 
Church differ from "the Lord's Supper" in the 
Protestant churches?— In the mass the priest 
professes every time to offer Christ himself as a 
sacrifice for sin, while the Lord's Supper is a re- 
membrance of his perfect sacrifice made once 
for all. 

8. Which is most in harmonv with the word 
of God?— We are sanctified through the offering 
of the body of Jesus Christ once for all. For by 
one offering he hath perfected for ever them that 
are sanctified. Heb. 10. 10, 14. 

9. What is the meaning of the word Passover? 
—It refers to the destroying angel passing over 
the blood-sprinkled doorposts of the children 
of Israel. Ex. 12. 23. 

10. How were the Israelites preserved from the 
destroying angel?— By striking the lintels and 
doorposts of their houses with the blood of the 
slain lamb. Ex. 12. 22. 

11. Why was not the blood sprinkled on the 
doorway ?— Lest any should trample on so sacred 
a thing. 



15 



Of how much sorer punishment, suppose ye, 
shall he be thought worthy who hath troddea 
under foot the Son of God, and hath counted the 
blood of the covenant, wherewith he was sancti- 
fleu, an unholy thiug, and hath done despite unto 
the Spirit of grace? Heb. lu. :\i. 
12 Bow was the bread to be prepared?— With- 
out leuyen ujr yeast or tour paste) to raise it. Ex. 
12. 15. 

13. What does the apostle Paul declare this to 
be a type of, in 1 Cor. 5. 7, 8?- Of purity and sin- 
cerity. J 

14. What did the bitter herbs signify '—The 
bitterness of Egyptian bondage, of true sorrow 
•vfof n ° f Christ ' s CU P ot suffering. Ps. 69. 

15. If any Israelite had despised the means of 
salety, what would have been the consequence'' 
—He would have lost his fiistborn child. 

16. And what will be our state if w e des] ise 
the hiding-place which God has provided lot 
us?— We shall be destroyed by the storm of 
God's just wrath. 

17. Is God's salvation merely a 'safety from his 
wrath, or does he provide ample blessing for the 
soul that trusts in him?— He provides not only 
escape from hell, but a home in heaven— eternal 
life begun below and perfected above. 

18. What part of this type is a proof of this?— 
The feast upon the slaughtered lamb. 

19. Give some other parts of Scripture where 
(he gospel provision is compared to a feast.— Isa 
25. 6 ; Rev. 19. 9. 

20. How did Pharaoh act when he found the 
threatened vengeance of God had descended on 
him?— He ordered the Israelites to depart. Ex 
12. 31, 32. 

21. How did God recompense the Israelites for 
all that they had sufiered at the hands of the 
Egyptians?— By disposing the Egyptians to give 
them gold and silver and raiment. Ex. 12. 35 36' 
Rom. 12. 17-21. 

22. In what way did the Israelites obev the 
king's mandate?— They hurried awav with"their 
flocks and herds and hastily prepared food. Ex 
12. 37-39. 

23. Did they remember Joseph's wish at this 
time?— They took his bones with them. Ex. 13. 
19. 

24. Did Pharaoh quietly allow them to go? 
—He pursued them to bring them back. Ex. 14. 
5-9. 

25. How did the children of Israel feel when 
they heard that Pharaoh w as pursuing them ? — 
They were terribly afraid. Ex. 14. 10. 

26. What had the Israelites to guide them as 
to the way they should take?— A pillar of cloud 
and of fire. Ex. 14. 19, 20, 24. 

27. What speech did Israel make to Moses 
when they saw the sea before them and the 
host of Pharaoh behind?— That thev had better 
have remained in Egypt. Ex. 14. 11, 12. 

28. Did God reward them as they deserved for 
this wicked speech ? What did he do ?— He made 
a way for them through the sea. Ex. 14. 16. 

29. Which got on the fastest— Pharaoh in his 
chariots or Israel on foot?— Israel on foot, as 
God took off the chariot- wheels. Ex. 14. 25. 

30. How did the Lord hinder the Egyptians?— 
See No. 29. 

31. How did God keep the hosts separate all 
the night ?— By the pillar of cloud, which kept 
the Egyptians in darkness and prevented them 
from moving on. Ex. 14. 20. 

32. Ought we ever to doubt a God who can help 
his people in any difficulty ?— If God be for us, 
who can be against us? Rom. 8. 31. 

33. What happened as soon as Israel was safely 
over the sea ?— The Egyptians were overwhelmed 
by the returning waters Ex. 14. 27, 28. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



The Song of Moses. (Ex. 15. 1-21. J 

1. What is the passage through the Red Sea a 
type of? — The introduction of believers by bap- 
tism into covenant with God. 1 Cor. 10. 1-1. 

2. What is baptism a type of?— Of having done 
with sin on being given to God. Rom. 6. 1-4. 

3. What did Jesus call his death?— A baptism. 

I have a baptism to be baptized with ; and how 
am 1 straitened till it be accomplished ! Luke 12. 50. 

4. Is the song of Moses ever again mentioned 
in Scripture? — Rev. 15. 2, 3. 

5. Of whom is Pharaoh a type in these verses? 
—Of the enemies of God. 

(I. What is said of Pharaoh in Rom. 9. 17?— 
Even for this same purpose have I raised thee 
up. that I might show my power in thee. 

7. What will be the end of all God's enemies? 
— To be subdued by Christ. 

For David saith, The Lord said unto my Lord, 
Sit thou on my right hand, until I make t'hy foes 
thy footstool. Acts 2. 34, 35. 

8. Which is the last enemy that is to be de- 
stroyed?— Death. ICor. 15. 26." 

9. What song may the Christian sing even now 
in prospect of that victory ?— Death is swallowed 
up in victory. 1 Cor. 15. 54-57. 

10. Through whom is the conquest obtained?— 
Heb. 2. 14, 15 : 1 Cor. 15. 57. 

Their Jotjkney Begun. (Ex. 15. 22-27.) 

1. How many days did Israel travel in the wil- 
derness before they found water?— Three. Ex. 
15. 22. 

2. And when they found water, of what kind 
was it?— Bitter. Ex.15. 23. 

3. How did the children of Israel bear this dis- 
appointment?— They murmured against Moses. 
Ex. 15. 24. 

4. What is this world compared to?— A wilder- 
ness. 

5. Are the journeyings of the children of Israel 
calculated to teach us any useful lessons?— Not 
to expect perfect comfort in our pilgrimage here 
below— to follow God's guidance, and to cheer- 
fully submit to all his dealings with us on our 
heavenward way. 

6. Are not young people apt to think that this 
world is a resting-place ?— Thev forget that youth 
and health may not last them long. 

7. What does God's word say in Mic. 2. 10?— 
Arise ye, and depart : for this is not vour rest : 
because it is polluted, it shall destroy you, even 
with a sore destruction. 

8. There is one thing that can turn the bitter 
waters of earthly sorrow into sweetness; what is 
it?— Seeing a Father's hand overruling all our 
affairs. 

9. Where did Israel next encamp?— At Elim 
Ex. 15. 27. 

10. What blessing had the Lord in store for 
them there?— Plenty of water. 

11. Is it not God's wav ever to bring good out 
of evil?— Who fed thee in the wilderness with 
manna, which thy fathers knew not, that he 
might humble thee, and that he might prove 
thee, to do thee good at thy latter end. Deut. 8. 16. 

The Manna. (Ex. 16.) 

1. How were the Israelites fed in the wilder- 
ness?— With manna. 

2. What was manna?— A small round thing, 
like a frozen drop of dew. miraculouslv sent by 
God, and able to be made into bread. Ex. 16. 14 
15, 23, 31. 

3. How often were thev to gather it ?— Everv 
day except the Sabbath day. 

4. What provision did the Lord make for sane 
tifying the Sabbath day, and resting on it?— A 



16 



double quantity of manna the day before. Ex. 
16. 22-30. 

5. Were the children of Israel obedient to the 
Lord in this arrangement? How did they act ?— 
Some of them went out to gather on the Sabbath 
day. Ex. 16. 27. 

6. Who was it that declared himself to be the 
true bread that came down from heaven? — I am 
the living bread which came down from heaven 
John 6. 51. 

7. Were the Israelites satisfied with God's 
provision ?— Our soul loatheth this light bread. 
Num. 21. 5. 

8. What is said in 2 Tim. 3. 16?— All Scripture 
is given by inspiration of God. 

9. What instruction ought we to gain from 
reading about the sins of Israel?— To watch 
against falling into the same sins ourselves. 

As in water face answereth to face, so the heart 
of man to man. Prov. 27. 111. 

10. What provision has God made for the life 
of our souls?— His Son, his Spirit and his word. 

11. Are we satisfied with this, or do we prefer 
earthly pleasures?— We are prone to love this 
present world. 

12. Compare Matt. 7. 1, 2 and 1 Cor. 10. 11, 12. 
—Judge not, that ye be not judged. For with 
what judgment ye judge, ve shall be judged: 
and with what measure ye mete, it shall be 
measured to you again.— All these things are 
written for our admonition. Wherefore let him 
that thinketh he standeth take heed lest he fall. 

The Smitten Rock. (Ex. 17. 1-7.) 

1. What are those who travel in deserts con- 
stantly liable to?— The want of water. 

2. How were the Israelites supplied ? — From a 
stream that flowed from a rock in Horeb on 
Moses striking it with his rod. Ex. 17. 6. 

3. Of whom is the smitten rock a beautiful 
type?— That rock was Christ. 1 Cor. 10. 4. 

4. What did Jesus say to the woman of Sama- 
ria ?— But whosoever drinketh of the water that 
I shall give him shall never thirst : but the water 
that I shall give him shall be in him a well of 
water springing up into everlasting life. John 
4. 14. 

5. At the feast of tabernacles, which was a feast 
commemorative of the sojourn of Israel in the 
desert, they used to pour out water in remem- 
brance of the smitten rock; when Jesus was 
present at this ceremony, what did he cry aloud? 
—If any man thirst, let him come unto' me and 
drink. John 7. 37. 

6. Have you obeyed that command?— Let the 
conscience of each reply. If you have not yet 
come, come now. 

7. What excuse will vou have to offer if you 
refuse to obey ?— None at all. Prov. 1. 20^31 ; 
Rev. 22. 17. 

The Battle with Amalek. (Ex. 17- 
8-16.) 

1. What is prayer ?— Prayer is the simnlest 
words of the mouth and the earnest desire of 
the heart, taught by the Holy Spirit and pre- 
sented through Jesus Christ. 

2. Why do we pray to God?— Because he is 
willing to help us, and no one else can. 

3. How did God teach Israel this at Rephidim ? 
—By giving them victory over the Amalekites in 
answer to Moses' prayer. Ex. 17. 8-11. 

4. Who were the Amalekites?— Descendants of 
Esau, to the south of Palestine. 

5. Was it not very cruel to come out and fight 
Israel when they were so weak?— Thev thought 
now was their opportunity, but they forgot that 
God was on Israel's side. 



ON THE OLD AND NEW TESTAMENTS. 



6. Was not God angry with them for this? — 
God sentenced them to constant war, and at last 
to destruction. Ex. 17. 14, 16. 

7. Which army obtained victory ? — The Israel- 
ites'. 

8. How was this?— By Moses' continued prayer. 
Ex. 17. 12. 

9. Of whom was Moses a type when he thus 
interceded for Israel? — Of Christ, who ever lives 
to make intercession for us in heaven. 

10. Of whom was Joshua a type while leading 
on the battle?— Of the great Captain of our sal- 
vation. 

11. What foes has the Christian to contend 
with?— The temptations of his own evil heart, 
of Satan, and of sinners around him. 

12. How can he overcome? — In the strength 
of the Lord God. 

13. What is the meaning of Jehovah-nissi ?— 
"The Lord, my banner." Ex. 17. 15. 

14. If this be the banner of the Christian, what 
is his armor f— Eph. 6. 10-18. 

Be strong in the Lord, and in the power of his 
might. Put on the whole armour of God, that ye 
may he able to stand against the wiles of the devil. 
Eph. 6. 10, 11. 

The Covenant or Works. (Ex. 19-24.) 

1. What is the human heart most prone to? — 
Sin. 

2. What does this show? — The heart is deceit- 
ful above all things, and desperately wicked : 
who can know it? Jer. 17. 9. 

3. How did God teach this to Israel, and 
through them to us? — By practical lessons 
which showed them their weakness and wick- 
edness, and their need of a better righteousness 
than their own, and of a greater sacrifice than 
the blood of bulls and goats. Gal. 3. 24. 

4. What is the law?— The term here refers to 
the Ten Commandments, and to others that im- 
mediately follow. 

5. Under what circumstances did God give the 
law? — From the top of Mount Sinai, amidst 
thunder and lightning, clouds and darkness, 
trumpet-blast and earthquake. Ex. 19. 

6. Where is Sinai? — In the wilderness, near 
the Red Sea. 

7. Could Israel bear the presence of God?— 
They could not endure the light of God's pres- 
ence in their consciences. Our God is a con- 
suming fire. Heb. 12. 20, 21, 29. 

8. Why not?— See No. 7. 

9. Who went in into the thick darkness where 
God was?— Moses. Ex. 19. 20 ; 20. 21. 

10. When he came forth with God's message 
to them, what did they promise to do ? — All the 
words which God had said. Ex. 24. 3. 

11. Were they able to perform their promise? 
—No. 

12. Why?— From the sinfulness of their own 
hearts. 

13. Are we able to keep God's holy law now ? 
— No. 

14. What refuge, then, have we from God's 
wrath? — Christ hath redeemed us from the 
curse of the law, being made a curse for us. 
Gal. 3. 13. 

The Covenant Broken. (Ex. 32.) 

1. How long was Moses upon the mount with 
God ?— Forty days and nights. Ex. 24. 18. 

2. What awful proof did Israel give of their 
inability to keep the law, of their forgetfulness 
of God, and of their own evil hearts while Moses 
was on the mount? — They made and worshipped 
a golden calf, probably after some idol in Egypt. 
Ex. 32. 1-6. 

3. When was Moses made acquainted with 



17 



their sin? — God told him while he was on the 
mount. Ex. 32. 7, 8. 

4. Did he plead for them with God? — Yes, and 
his prayer was heard. Ex. 32. 11-14. 

5. Who was waiting on the side of the mount 
for Moses when he came down? — Joshua. Ex. 
32. 17. 

6. What sight did they see ?— The calf, and the 
people dancing about it. Ex. 32. 19. 

7. What did Moses do ?— He broke the ston°, 
tables, as they had broken the law, and he de- 
stroyed the golden calf. Ex. 32. 19, 20. 

8. Although Joshua was not in the transgres- 
sion of making the calf, which of Israel's leaders 
was?— Aaron. Ex. 32. 2-5. 

9. Was not his excuse a vain one?— Yes; and 
sinners now by silly falsehoods strive in vain to 
hide their sins. 

10. Why was this painful history recorded?— 
For our instruction ; see 1 Cor. 10. 1-12. 

The Second Giving of the Law. (Ex. 
32. 30-55 ; 33 and 34.) 

1. Who interceded for Israel at this awful time? 
—Moses. Ex. 32. 30-32. 

2. What testimony did Moses bear against 
them ? — That thev had sinned a great sin. Ex. 
32. 30. 

3. Whom did Moses associate with himself in 
this act? — Joshua, Abraham, Isaac and Jacob. 
Ex. 24. 13 ; 32. 13. 

4. What proof did the Lord give to Moses that 
he had accepted him ? — Allowing him to see 
something of his glory and proclaiming to him 
his name. Ex. 33. 16 ; 34. 7. 

5. How was the law given the second time ? — 
By Moses taking two fresh tables of stone up the 
mount, and God's writing upon them the Ten 
Commandments. Ex. 34. 1, 4, 28. 

6. How long was Moses in the mount this 
time?— Forty days and forty nights. Deut. 10. 10. 

7. What wonderful manifestation was there on 
the face of Moses that he had been with God, 
and had spoken to him face to face? — His face 
shone brightly. Ex. 33. 11 ; 34. 29, 30. 

And there arose not a prophet since in Israel 
like unto Moses, whom the Lord knew face to 
face. Deut. 34. 10. 

8. How did the children of Israel feel when 
they saw this ? — They were afraid to come near 
him. Ex. 34. 30. 

9. What was this a type of? — Of the blindness 
of their minds, which prevented them from see- 
ing the truth then, and which prevents them 
still. 

Their minds were blinded : for until this day re- 
maineth the same veil untaken away in the read- 
ing of the Old Testament ; which veil is done away 
in Christ. 2 Cor. 3. 14. 

The Tabernacle. (Ex. 35-40.) 

1. How did Moses obtain the instruction to 
make the tabernacle ?— From God himself and a 
pattern shown him on the mount. Ex. 25. 9, 40. 

2. What is a tabernacle? — A tent. 

3. Whom did God specially endow with skill 
to perform this work? — Bezaleel and Aholiab 
and other wise-hearted men. Ex. 36. 1. 

4. Where did Moses get the materials ?— From 
the free offerings of the people. Ex. 35. 21 ; 36. 
3-7. 

5. Did the women assist ? In what ?— Yes. In 
spinning. Ex. 35. 22, 25, 26. 

6. What solemn injunction did Moses receive ? 
— To make the tabernacle and its furniture ac- 
cording to the patterns God had shown him. 
Ex. 25. 40 ; 26. 30 : Heb. 8. 5. 

7. What expression, used eight times in the 



FOUR THOUSAND QUESTIONS AND ANSWERS 



fortieth chapter of Exodus, shows that Moses 
fulfilled the work that God gave him to do? — As 
the Lord commanded Moses. 

8. When was the tabernacle reared? — On the 
first day (of the first month) of the second year 
of the sojourn in the wilderness. Ex. 40. 17. 

9. Of whom is the tabernacle a type ?— Of Jesus 
Christ, the "true" and "perfect tabernacle." 
John 2. 19-21 ; Heh. 8. 2 ; 9. 11. 

10. Are our bodies compared to a tabernacle 
and temple ? — Yes ; to a tabernacle, to be taken 
down, in 2 Cor. 5. 1, and to a temple of the Holy 
Ghost, to be kept holy, in 1 Cor. 6. 19. 

11. In what respect was the tabernacle in the 
wilderness a type of Jesus?— As the way to the 
Father's presence. Heb. 9. 8, 9, 11, 12. 

12. What was its outward appearance?— Plain, 
from its badger-skins covering. Ex. 26. 14. As 
Christ had no outward beauty. Isa. 53. 2, 3. 

His visage was so marred more than any man, 
and his form more than the sons of men. Isa. 52.14. 

13. Was the inside different? How was this a 
type of Jesus? — Yes; it was richly adorned with 
gold and silver and embroidery. Ex. 31 and 36. 
So He who was "altogether lovely" (Song of 
Sol. 5. 16) pleased his heavenly Father. 

Lo a voice from heaven, saying, This is my be- 
loved Son, in whom I am well pleased. Matt. 3. 17. 

A cloud overshadowed them : and a voice came 
out of the cloud, saying, This is my beloved Son: 
hear him. Mark 9. 7. 

The centurion said, Truly this man was the Son 
of God. Mark 15.39. 

The officers answered, Never man spake like 
this man. John 7. 46. 

14. To what did Jesus compare himself in John 
10 and 14. 6 ? — To the door of the sheepfold and 
to a road or way. (See No. 11.) 

I am the way, the truth, and the life ; no man 
cometh unto the Father, but by me. 

15. How was the brazen altar a type of Jesus? 
— Because it bore the sacrificial fires which con- 
sumed the victims. 

16. Who first kindled the fire on this altar? — 
God himself. Lev. 9. 24. 

17. What is fire a type of? — It is the element 
of purification. Ezek. 21. 31, 32 ; 22. 31 ; Heb. 
12. 29. 

18. What do we deserve? — We cannot possibly 
conceive the exceeding sinfulness of our es- 
trangement from our Father. 

19. Who was the Sin-bearer in our stead ? — 
Christ Jesus. 

He was wounded for our transgressions, he was 
bruised for our iniquities : the chastisement of our 
peace was upon him ; and with his stripes we are 
healed. Isa. 53. 5. 

Even Jesus, which delivered us from (he wrath 
to come. 1 Thess. 1. 10. 

20. Suppose any Israelite had refused to bring 
his offering to this altar, what would have been 
the consequence ?— He would have remained 
unclean and deprived of the privilege of wor- 
shipping. 

21. Suppose we refuse to lay our sins on Jesus, 
what will be the consequence ? — They will re- 
main upon ourselves, and the wrath of God will 
abide upon us. 

22. What stood next to the brazen altar in the 
outer court ?— The laver. Ex. 38. 8. 

23. What was its use ? — For the priests to wash 
their feet. Ex. 30. 18-21. 

24. What was the laver a type of? — Of the word 
and Spirit of God, which cleanse and restore our 
souls. 

25. Of what was the laver made? — Of brass, 
taken from the looking-glasses, or plates of pol- 
ished metal, which the women used. 

26. How does the apostle James allude to this 
in the first chapter of his Epistle ?— Whoso look- 
eth into the perfect law of liberty, and con- 



tinueth therein, he being not a forgetful hearer, 
but a doer of the work, this man shall be blessed 
in his deed. James 1. 25. 

27. Is the word of God ever compared to water? 
—Christ also loved the Church, and gave himself 
for it ; that he might sanctify and cleanse it with 
the washing of water by the word. Eph. 5. 25, 26. 

28. Where else is the word of God alluded to as 
a cleansing process? — Not by works of righteous- 
ness which we have done, but according to his 
mercy he saved us, by the washing of regenera- 
tion, and renewing of the Holy Ghost. Tit. 3. 5. 
Except a man be born of water and of the Spirit, 
he cannot enter into the kingdom of God. John 
3. 5. Of his own will begat he us with the word 
of truth, that we should be a kind of firstfruits 
of his creatures. James 1. 18. 

29. How did Jesus (the Word of God) declare 
we must be cleansed ? — By himself. 

If I wash thee not, thou hast no part with me. 
John 13. 8. 

30. What objects presented themselves when 
the doorway curtain of the tabernacle was drawn 
aside? — The altar of incense, the table of shew- 
bread, the golden candlestick and the curtain or 
veil of the holy of holies. 

31. What did Jesus say of himself in John 9. 5 ? 
— As long as I am in the world, I am the light 
of the world. 

32. What is said of the Lord's people in Matt. 
5. 14-16?— Ye are the light of the world. A city 
that, is set on a hill cannot be hid. 

33. Under what figure is prayer represented in 
Rev. 8. 3, 4 ?— The smoke of burning incense. 

34. What did the Lord Jesus style himself in 
John 6. 35 ?— I am the bread of life : he that com- 
eth to me shall never hunger ; and he that be- 
lieveth on me shall never thirst. 

35. Who were permitted to go in and minister 
in this holy place? — The priests went always 
into the first tabernacle, accomplishing the ser- 
vice of God. Heb. 9. 6. 

36. Who alone might go into the most holy 
place? — But into the second went the high priest 
alone once every year, not without blood, which 
he offered for himself, and for the errors of the 
people. Heb. 9. 7. 

37. How often might he go in ?— See No. 36. 

38. Of what is the most holy place a type? — Of 
the immediate presence of God. 

39. Who has entered there?— Seeing then that 
we have a great high priest, that is passed into 
the heavens, Jesus the Son of God, let us hold 
fast our profession. Heb. 4. 14. 

40. What happened to the beautiful veil of the 
temple when the Lord Jesus was crucified? — It 
was rent in twain from the top to the bottom. 

41. If man had rent it, would it have been 
done in the same way ? How ? — It would have 
been rent from the bottom. 

42. What did this show ?— The rending of the 
veil showed that the way into heaven was now 
open. Heb. 10. 19-22. 

43. What stood in the most holy place?— The 
ark of the covenant. 

44. Of wdiat was the ark composed?— Of shit- 
tim wood, overlaid with gold. Ex 25. 10, 11. 

45. How did it represent the glory of Jesus? — 
By the mercv seat and cherubim above it. Ex. 
25. 17-22. 

46. What was preserved in the ark?— The 
golden pot that had manna, and Aaron's rod 
that budded, and the tables of the covenant. 
Heb. 9. 4. 

47. What was the budding rod a type of? — The 
resurrection of the dead. 1 Cor. 15. 42. 

48. What was this incorruptible manna a type 
of? — Being born again, not of corruptible seed, 
but of incorruptible, bv the word of God, which 
liveth and abideth for ever. 1 Pet. 1. 23 ; Acts 
2. 31, 32. 



ON THE OLD AND NEW TESTAMENTS. 



49. Where in the Revelation is this incorrupt- 
ible manna alluded to?— To him that overcom- 
es; will 1 give to eat of the hidden manna. Rev. 
2. 17. 

50. What proof have we that Jesus has gone into 
heaven with a human body ? — Behold my hands 
and my feet, that it is I myself: handle be, and 
see ; for a spirit hath not flesh and bones, as ye 
see me have. And when he had thus spoken, he 
showed them his hands and his feet. And while 
they yet believed not for joy, and wondered, he 
said unto them. Have ye here any meat? And 
they gave him a piece of a broiled fish, and of 
an honeycomb. And he toot it, and did eat be- 
fore them. — And he led them out as far as to 
Bethany, and he lifted up his hands, and blessed 
thein. And it came to pass, while he blessed 
them, he was parted from them, and carried up 
into heaven. Luke 24. 39-13, 50, SI. 

51. What hope have we to rest on that we shall 
share that glory with him ?— To him that over- 
cometh will I grant to sit with me in my throne, 
even as I also overcame, and am set down with 
my Father in his throue. Rev. 3. 21. 

The Sacrifices and Offerings. (Lev. 
and Num. 19.) 

1. What is the principal thing treated of in the 
book of Leviticus ?— Access to God by a purified 
worshipper. 

2. Name the four principal offerings. — The 
burnt offering, the sin offering, the trespass of- 
fering, and the peace offering. 

8. What characterized the burnt offering?— It 
was a male without blemish from the herd or 
the flock, or a turtledove or young pigeon; the 
blood of the beast being sprinkled about, and 
its body cut up and burnt on the altar. Lev. 1. 

4. In what did the sin offering and the tres- 
pass offering differ from the burnt offering ? — In 
the siu offering having the blood sprinkled and 
poured out on and under the altar, and having 
the fat, and not the whole animal, burnt upon 
it ; and in the trespass offering being allowed to 
be of the female sex, and being on account of 
special rather than general sin. The sin offering 
referred rather to atonement, and the burnt of- 
fering to self-dedication. Lev. 4. 5, 6. 

5. What was there different to both these in 
the peace offering?— The peace offering, whether 
from the herd or the flock, was an expression of 
thankfulness to God for his gifts. Lev. 3 ; 7. 
11-38. 

6. What difference was there between the 
meat (or food) and the burnt offering?— The 
meat offering, of flour, oil and wine, was also a 
sacrifice of thanksgiving. Lev. 2. 

7. Who was prefigured by all these sacrifices? 
— Jesus Christ, the great Atonement and the 
great self-devoted Sacrifice. 

8. What is said in Heb. 10. 1-18 ?— The sacrifice 
of Christ's body, once offered, hath for ever 
taken away sins. 

9. Where was Moses when God gave him the 
instruction about sacrifices ?— On Mount Sinai. 
Ex. 24. 18 ; 32. 15. 

10. What special type of Jesus was there in the 
cleansing of the leper ?— Christ brings near those 
who were far off, as the leper was obliged to be 
kept ; and Christ was slain for us, like the one 
bird, and rose to heaven for us like the other. 
Lev. 14. 

But now in Christ Jesus ye who sometimes were 
iar off are made nigh by the blood of Christ. Eph. 
2. 13. 

Who was delivered for our offences, and was 
raised again for our justification. Bom. 4. 25. 

11. What was the leprosy in the house a type 
of? — Corruption. Lev. 14. 

Flesh and blood cannot inherit th r kingdom of 



19 



God ; neither doth corruption inherit incorrup- 
tion. 1 Cor. 15. 50. 

12. Name some of the ceremonies which took 
place on the great day of atonement. — Aaron 
the high priest made sin offerings for himself 
and for the people, and sprinkled the blood upon 
the mercy seat in the most holy place ; confessed 
the sins of the people over the scapegoat, and 
sent it away into the wilderness: and offered 
burnt offerings for himself and for the people. 
Lev. 16. 

13. What is the meaning of the word " atone- 
ment " ? — Reconciliation, or setting at one again, 
by a sacrifice in another's stead. 

14. Who atoned for our sins?— Jesus Christ, 
who suffered in our place the punishment of our 
sins. 

15. How did the scapegoat set this forth?— It 
bore the sins of Israel, as Christ bears ours. 

16. Have not you and I committed sin ? — 
Every day of our lives. 

17. Should we not ask ourselves where is our 
sin ?— It is the most important question we can 
ask ourselves. 

18. Where must it be— either by faith laid on 
Jesus, or where?— Still resting" on ourselves, 
with all its burden and its curse. 

19. AYhat was the ceremony connected with the 
red heifer?— The heifer was slain and burnt, and 
its blood was sprinkled before the tabernacle. 

20. What was the appointed use of the ashes of 
the red heifer?— They were mixed with water 
and sprinkled upon persons who in various ways 
had become unclean, and as a token of purifica- 
tion for sin. 

21. Who was again prefigured in this type? — 
How much more shall the blood of Christ, who 
through the eternal Spirit offered himself with- 
out spot to God, purge your conscience from 
dead works to serve the living God ? Heb. 9. 14. 

The Feasts. (Lev. 23.) 

1. What is a type? — A thing that represents 
another thing, or has some points of resem- 
blance to it, or is intended to foreshow it. 

2. Why did God teach us so much truth in this 
way? — To make it clearer to our minds. 

3. How do we teach little children ?— By pict- 
ures, imitations, comparisons and tales. 

4. What is God's way of pardoning sin?— Ac- 
cepting on behalf of every one who believes the 
punishment which Jesus bore in his stead. 

5. How has he shown this to us? — By his ac- 
cepting the sacrifices which referred to Christ. 

6. What is faith ?— Trusting in Christ as our 
own Saviour. 

7. How is faith in the Lord Jesus shown us in 
the typical sacrifice? of the Old Testament?— 
Because they could have no value in themselves, 
but only as referring to Him that was to come. 

8. What does this chapter especially describe 
to lis ? — The Jewish feasts. 

9. Which is the first " feast" spoken of ?— The 
Sabbath. 

10. How often was it to be kept?— Every sev- 
enth day. 

11. When was the keeping of the Sabbath first 
enjoined? — In the garden of Eden, when God 
first sanctified it or set it apart for holy use. 
(See also Ex. 16 and 20.) 

God blessed the seventh day, and sanctified it: 
because that in it he had rested from all his work 
which God created and made. Gen. 2. 3. 

12. Why is it here called a "feast"? — Because 
it is a day of sacred rest. (And see No. 14.) 

13. Does the word " feast " in this chapter mean 
a time of eating and drinking ? — No ; but of meet- 
ing together for a holy, happy purpose. Lev. 23. 4. 

14. What is the meaning of the w 7 ord " festi- 
val " ? — A time of joyful worship. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



15. Does not God always unite happiness or 
joy with religion ?— He does. 

If thou turn away thy foot from the sabbath, 
from doing thy pleasure on my holy day ; and 
call the sabbath a delight, the holy of the Lord, 
honourable; and shalt honour him, not doing thine 
own ways, nor rinding thine own pleasure, nor 
speaking thine own words: then Shalt thou de- 
light thyself in the Lord; and I will cause thee to 
ride upon the high places of the earth, and feed 
thee with the heritage of Jacob thy father : for the 
mouth of the Lord hath spoken it. Isa. 58. 13, 14. 

16. If it be not so to us, what is the cause?— 
We have either no religion at all, or not enough 
to make us happy. 

17. Of what was the Jewish Sabbath a type?— 
Of the rest of heaven. Heb. 4. 8-11. 

18. How can our souls, even in this world, 
"enter into rest"?— We may enjoy the rest of a 
steadfast faith, an anchored hope and an abid- 
ing peace. 

19. Which was the second feast or festival 
spoken of?— The feast of the Passover or of 
unleavened bread. Lev. 23. 5, 6. 

20. When was that kept ? How often ?— It be- 
gan on the fifteenth day of the first month, about 
our March or April. Once a year. 

21. How was it kept? — By the sacrifice of a 
lamb, the use of unleavened bread and offering 
the first-fruits of the early harvest. (But see No. 
24.) 

22. When was this instituted? — When the Is- 
raelites came out of Egypt. 

23. What did the Passover teach them, and 
what must it teach us ? — To remember their 
deliverance by blood, and to look for our own 
deliverance by the same means. 

24. What feast or festival came next?— The 
offering of the firsttruits of the harvest at Pen- 
tecost. 

25. What ceremony were they to perform with 
the first sheaf?— The priest was to wave it before 
the Lord. Lev. 23. 10, 11. 

26. What did "waving" it mean? — An act of 
•worship of the Lord of the whole earth. 

27. Whom did that first sheaf represent?— Now 
is Christ risen from the dead, and become the 
fjrstfruils of them that slept. 1 Cor. 15. 20. 

28. Did Jesus compare himself to wheat when 
speaking of his death ?— The hour is come, that 
the Son of man should be glorified. Verily, ver- 
ily, I say unto you, Except a corn of wheat fall 
iiito the ground and die, it abideth alone : but 
if it die, it bringeth forth much fruit. John 12. 
23, 24. 

29. What were the Israelites to do fifty days 
after they had brought in the firstfruits?— To 
offer a new meat offering to the Lord. Lev. 15. 
15-21. 

30. Of what was this a type? — This feast was a 
type of the outpouring of the Holy Ghost, fifty 
days after Christ our Passover was sacrificed for 
us, when the apostles received the firstfruits of 
the Spirit, and presented to God the firstfruit 
converts of the Christian Church. Acts 2. 

31. What festival was held on the first day of 
the seventh month?— The feast of trumpets. 
Lev. 15. 23-25. 

32. Of what was this a type ?— Of the call to 
repentance and of the preaching of the gospel. 

Cry aloud, spare not, lift up thy voice like a 
trumpet, and show my people their transgres- 
sion, and the house of Jacob their sins. Isa. 58. 1. 

Go ye into all the world, and preach the gospel 
to every creature. Mark 16. 15. 

33. How many days after this festival of trum 

Sets was the great day of atonement kept?— 
ine days. 

34. What remarkable ceremonies took place on 
this day ?— Aaron the high priest made sin offer- 
ings for himself and for the people, and sprin- 



kled the blood upon the mercy seat in the mosv 
holy place ; confessed the sins of the people over 
the scapegoat, and sent it away into the wilder- 
ness; and ottered burnt offerings for himself and 
for the people. Lev. 16. 

35. Are we not very prone to excuse ourselves 
when looking into our own sinful hearts? — The 
heart is deceitful above all things, and desper- 
ately wicked : who can know it? Jer. 17. 9. 

36. Where shall we best discover God's esti- 
mate of sin?— In those parts of Scripture which 
contain his denunciations against it, his punish- 
ments of it, and (above all) his provision, in 
both the Old and New Testaments, for the pai- 
don and removal of it. 

37. What other ceremony took place on this 
day, mentioned in this chapter and not in the 
sixteenth chapter? — The blowing of a trumpet 
on the first day of the month. Lev. 23. 24. 

38. Where is this more fully described?— Lev. 
25.9. 

39. Of what were the trumpets made ? — Of 'sil- 
ver. Num. 10. 2. 

40. Of what was the jubilee a type?— It was 
typical of our redemption by Christ from the 
slavery of sin and Satan, and' of our restoration 
to the'glorious liberty of the children of God. 

41. How are we interested in it?— See No. 40. 

42. How many days after the day of atonement 
did the feast of tabernacles occur?— Five davs. 
Lev. 23. 34. 

43. What ceremonies marked this festival? — 
The offering of sacrifices and the dwelling in 
booths. 

44. How many days did they keep it? — Eight 
days. 

45. What is this festival a type of? — Of heaven. 
Rev. 21. 3, 4. 

46. What does the twenty-ninth chapter of 
Numbers tell of?— Of the offerings at the feasts 
of trumpets and tabernacles and on the day of 
atonement. 

47. Is the feast of tabernacles ever mentioned 
in the New Testament? — Now the Jews' feast of 
tabernacles was at hand. — In the last day, that 
great day of the feast, Jesus stood and cried, say- 
ing, If any man thirst, let him come unto me, 
and drink.' John 7. 2, 37. 

48. At what time of the year was King Solo- 
mon's temple dedicated?— Solomon kept the 
feast seven days in the seventh month, and all 
Israel with him, a very great congregation, from 
the entering in of Hamath unto the river of 
Egypt. 2 Chron. 7. 8, 10. 

49. And when was the second temple dedi- 
cated ? — The children of the Captivity kept the 
Passover upon the fourteenth day of the first 
month. Ezra 6. 19. 

50. Of what were those buildings a type? — Of 
the Lord God Almighty and the Lamb, who are 
the temple of heaven. Rev. 21. 22. (And see 
Rev. 21. 3, 4, above— No. 45.) 

The Numbering of the Israelites 
and Departure from Sinai. (Num. 
1-4; 7-10.) 

1. What do these chapters describe ?— The num- 
bering of the people, the duties of the priests and 
Levites, the offerings for the tabernacle, the 
marchings of the Israelites, etc. 

2. How long had the children of Israel re- 
mained at Sinai ?— About eleven months. 

3. Tell me some of the most remarkable events 
that had occurred there.— The giving of the law, 
the worship of the golden calf, the making of 
the tabernacle, and the punishment of Nadab 
and Abihu. 

4. How long was it after they left Egypt that 
the tabernacle was first set up?— About ten 
months. Ex. 40. 2. 



ON THE OLD AND NEW TESTAMENTS. 



5. What rite did they celebrate on the fourteenth 
of the first month ?— The Passover. Num. 9. 1-5. 

6. What did God command Moses to do on the 
first of the second month?— To number the peo- 
ple. Num. 1. 1-3. 

7. Whom did God accept for his service instead 
of the firstborn?— The Levites. Num. 3. 12 ; 8. 16. 

8. Did the numbers tell out exactly the same ? 
—The firstborn were two hundred and seventy- 
three more. Num. 3. 46. 

9. How was the difference arranged? — Five 
shekels (or about $2.75). each was paid to Aaron 
for them. Num. 8. 

10. How were the children of Israel to encamp 
and to march on their journey? — Each tribe was 
to march and encamp by itself, in a fixed order 
and place, the Levites in the midst. Num. 2. 

11. Who provided the wagons to carry the 
tabernacle ? — The princes or heads of the tribes. 
Num. 7. 2, 3. 

12. Why had not the sons of Kohath any 
wagons allotted to them? — Because their bur- 
dens were carried on their shoulders. 

13. What part of the tabernacle did they carry ? 
— The holy things of the tabernacle. Num. 4. 2-15. 

14. What did each of the princes of Israel offer 
as a gift to the service of the tabernacle ?— Gold 
and silver vessels and animals for sacrifice. 
Num. 7. 

15. What direction did the Lord give Moses as 
to making trumpets? — That they should be of 
silver, and be used for assembling and for march- 
ing in journeys or in war. Num. 10. 1-10. 

16. On which day did the cloud move? — On 
the twentieth day of the second month of the 
second year. Num. 10. 11. 

17. Of what was the moving of the cloud to 
inform the Israelites?— That they were to pro- 
ceed on their journey. Num. 9. 17. 

18. When the first alarm of the trumpets was 
given, which tribes marched first? — Judah, Issa- 
char and Zebulun. 

19. How many encamped on the east of the 
tabernacle? — The above three. Num. 2. 3-9. 

20. What immediately followed these three 
tribes?— The tabernacle. Num. 10. 17; 7. 7, 8. 

21. Which three tribes followed these wagons ? 
— Reuben, Simeon and Gad. Num. 10. 18-20. 

22. What part of the tabernacle went next ?— 
The sanctuary. Num. 10. 21. 

23. Name the six tribes that followed. — Eph- 
raim, Manasseh and Benjamin; Dan, Asher and 
Naphtali. 

24. Whom did Moses entreat to accompany 
them? — Hobab, his father-in-law. Num. 10. 29. 

25. Did he not at first refuse ?— He did. Num. 
10. 30. 

26. What proofs have we afterward that he 
changed his mind and went with the Israelites 
into the promised land? — The children of the 
Kenite, Moses' father-in-law, went up out of the 
city of palm trees with the children of Judah 
into the wilderness of Judah, which lieth in the 
south of Arad ; and they went and dwelt among 
the people. Judg. 1. 16. Now Heber the Kenite, 
which was of the children of Hobab the father- 
in-law of Moses, had severed himself from the 
Kenites, and pitched his tent unto the plain of 
Zaanaim, which is by Kedesh. Judg. 4. 11. 

27. To what family did Jonadab, mentioned in 
2 Kings 10 and Jer. 35, belong? — To the Kenites, 
that came of Hemath, the father of Rechab. 1 
Chron. 2. 55 ; 2 Kings 10. 15. 

28. When all was ready for marching what 
beautiful prayer did Moses offer? Rise up, Lord, 
and let thine enemies be scattered ; and let them 
that hate thee flee before thee. Num. 10. 35. 

29. And what when the ark rested again?— 
Return, O Lord, unto the many thousands of 
Israel. Num. 10. 36. 



Transgressions. (Num. 11.) 

1. By what were the children of Israel in the 
wilderness chiefly distinguished? — By their re- 
peated rebellions against God. Heb. 3. 8-12; Ps. 
106. 7, 8, 13-46. 

2. Of what should their sad history warn us? 
— Of the sad consequences of sin. 

3. On what did the Lord feed Israel while at 
Sinai ? — On manna. 

4. Ought they not, then, to have trusted God 
on their journey ? Did they ? — They ungratefully 
and discontentedly desired a change of food. 
Num. 11. 1-6. 

5. How were they punished ? — Many of them 
were destroyed by fire : and others were diseased 
by the quails that were sent in answer to their 
demand for flesh to eat. 

6. Did not Moses feel their continual provoca- 
tion too much for him ?— He complained to God 
of the burden it was to him. Num. 11. 11-15. 

7. How did the Lord assist him? — He appointed 
seventy elders to assist him. Num. 11. 16, 17. 

8. How did Joshua show his affection for his 
master and zeal for his honor? — By telling him 
of two men who seemed to be unlawfully exer- 
cising the authority of Moses in the camp. Num. 

11. 26-28. 

9. What was Moses' beautiful reply ?— Enviest 
thou for my sake ? Would God that all the 
Lord's people were prophets (or true teachers), 
and that the Lord would put his Spirit upon them ! 

10. How did the people behave when they had 
got the food they coveted? — They probably in- 
dulged in it to excess, forgetting the warning in 
Num. 11. 20. 

11. How did the Lord punish them for their 
sin?— The quails produced a disease or plague 
among them. Num. 11. 19, 20, 33. See No. 5. 

12. What lessons should we reap from their 
transgressions? — With many of them God was 
not well pleased, for they were overthrown in 
the wilderness. Now these things were our ex- 
amples, to the intent we should not lust after 
evil things, as they also lusted. 1 Cor. 10. 5, 6. 

Miriam's Sin and Punishment. 
(Num. 12.) 

1. What affecting proof have we here that 
Rom. 3. 10 is true?— The sin of Miriam and 
Aaron shows that there is none righteous, no, 
not one. 

2. What was the sin of Miriam and Aaron ? — 
They claimed equal authority with Moses him- 
self. Num. 12. 2. 

3. What special favor had God given to Moses? 
—More friendly conversation with himself and 
a near view of his glory. Num. 12. 8. 

4. Ought any one aspire to a station in which 
God has not placed him ?— St. Paul said : I have 
learned, in whatsoever state I am, therewith to 
be content ; and, godliness with contentment is 
great gain. For we brought nothing into this 
world, and it is certain we can carry nothing 
out. And having food and raiment, let us be 
therewith content. 1 Tim. 6. 6-8. 

5. What special proof did God give of his dis- 
pleasure?— He made Miriam a leper. Num. 12. 10. 

6. Who pleaded for Miriam?— Aaron with 
Moses, and Moses with God. Num. 12. 11, 13. 

7. How did the Lord mitigate her punishment? 
—By removing her disease in seven days. Num. 

12. 14, 15. 

8. Of what was her punishment the type ?— Of 
the loathsomeness of sin in the eyes of God. 

9. In what way did the Lord permit the whole 
camp to sympathize with Miriam ?— By not re- 
quiring them to go on their way until she was 
restored. 



21 



FOUR THOUSAND QUESTIONS AND ANSWERS 



The Eepoet of the Spies. 

1. Where were the children of Israel at this time? 
—In the wilderness of Paran. Ex. 12. 16 ; 13. 3. 

2. Was it far from the land of Canaan ? — One 
end of it was near to Judah. 

3. What did God command Moses to do?— To 
send men to search the land of Canaan. Num. 

13. 2. 

4. Whom did Moses select for this errand? — 
Heads of the tribes. 

5. What change did he make in the name of 
one of them?— He called Oshea, the son of Nun, 
Jehoshua or Joshua. Num. 13. 16. 

6. Give the meaning of the name before and 
after the change, and then say of whom he was 
the type. — "Help" before, and "help of Jeho- 
vah" or " Saviour " after. A type ot Christ the 
Saviour. 

7. To whom did Jacob refer in Gen. 49. 24? — 
To Joseph, another type of Christ. 

8. How long were they in searching the land? 
— Forty days. 

9. What report did they bring?— That the land 
flowed with milk and honey, but that the in- 
habitants were giants and the cities great and 
walled. Num. 13. 26-2S, 31-33. 

10. Did all the twelve join in the cowardly re- 
port ?— All but Caleb and Joshua. Num. 13. 30 ; 

14. 6-9. 

11. What effect did this have on the people? — 
They were in great distress, and proposed re- 
turning to Egypt. Num. 14. 1-4. 

12. How did Moses and Aaron act?— They fell 
on their faces in humiliation and intercessory 
praver. Num. 14. 5. 

13. What did Caleb and Joshua say ?— That the 
Lord was with Israel, and that they had nothing 
to fear from the inhabitants of the land. Num. 
14. 6-9. 

14. Who appeared at the moment when they 
were about to be stoned? — God himself in his 
glory. Num. 14. 10. 

15. What' did he propose to Moses?— To disin- 
herit Israel, and to make of Moses a mightier 
nation than theirs. Num. 14. 11, 12. 

16. Did Moses accept this great honor? — No; 
he pleaded for their pardon instead. 

17. What special mercy did the Lord promise 
to Caleb and Joshua?— That they alone should 
enter the land of Canaan. Num. 14. 30. 

18. How did he punish the ten rebels? — They 
died of the plague. Num. 14. 37. 

19. What punishment did the Lord lay on the 
whole congregation?— To wander forty years in 
the wilderness till they died. Num. 14. 33. 

20. Of what foolish act were they guilty next 
day?— They entered the land before' the time. 

21. How were they punished? — They were at- 
tacked aud driven back. Num. 14. 40-15. 

The Sabbath-breaker, the Sin of 

KORAH, AND TTIE BUDDING ROD. (Num. 

15 ; 16 ; 17.) 

1. Of what sin was a man found guilty about 
this time?— Of gathering sticks upon the Sabbath 
day. Num. 15. 32. 

2. What did they do with him ?— They brought 
him to Moses. Num. 15. 33. 

3. How was he punished?— He was stoned to 
death by God's command. Num. 15. "5, 36. 

4. Had not God already declared his mind 
about this sin ?— Ye shall keep the sabbath there- 
fore ; for it is holy unto you : every one that de- 
fileth it shall surely be put to death : for whoso- 
ever doeth any work therein, that soul shall be 
cut off from among his people. Ex. 81. 14. 

5. Had he here said how the man was to be put 
to death ?— He had not. 



22 



6. Does this not show us that Moses acted in 
everything immediately under the Lord's direc- 
tion ?— It does. Num. 15. 34, 35. 

7. What did the Lord order the people to make, 
that they might keep in remembrance his com- 
mandments?— A blue fringed ribbon on the bor- 
ders of their garments. Num. 15. 38-10. 

8. Who was Korah ?— A Levite. Num. 16. 8. 

9. Who were Dathan and Abiram, On and 
Peleth?— Of the tribe of Reuben. Num.16. 1. 

10. What sin did they commit?— They rebelled 
against the authority of Moses and Aaron. Num 
16.3. 

11. Had they not lately had a warning of this 
very sin iu Miriam's case?— The very same. 
Num. 12. 

12. What did Moses propose for these men to 
do, to prove whether God accepted them as 
priests or not?— That they should come to the 
tabernacle, burning incense, to see if God would 
accept them. Num. 16. 7, 18. 

13. In what way did God at once manifest his 
displeasure ? — By commanding Moses and Aaron 
and the congregation to keep away from the re- 
bellious company and their habitations (Num. 
16. 20-24), when the earth opened and swallowed 
them up. Num. 16. 31-33. 

14. How did the two hundred and fifty men 
who had thus transgressed die? — A fire from the 
Lord consumed them. Num. 16. 35. 

15. Did this still the murmurings of the peo- 
ple?— The people then charged Moses and Aaron 
with killing the people of the Lord. Num. 16. 41. 

10. What happened the next day?— See No. 15. 

17. How did God again appear to vindicate the 
honor of his own appointed priesthood? — Above 
fourteen thousand were struck dead by the 
plague. Num. 16. 49. 

18. What did Moses command Aaron to do to 
avert the judgment he felt was about to fall on 
the people? — To burn incense and make an 
atonement. Num. 16. 46. 

19. Did God accept the service and own the 
act?— He immediately stopped the plague. Num. 
16. 47, 48. 

20. Of whom was Aaron the type ? — Of Christ, 
our ever-living Intercessor. 

21. And of what was incense the type? — The 
prayers of saints. Rev. 5. 8. 

22. What was done with the censers of the 
rebels?— They were beaten into plates to cover 
the altar, as a memorial of their sin. Num. 16. 
38-40. 

23. How did the Lord himself show -whom he 
had chosen?— By causing Aaron's rod to bud. 
Ex. 17. 1-10. 

24. And what proof has he given to us that 
Jesus "is able to save to the uttermost" all that 
put their trust in him?— By raising him from the 
dead. Acts 17. 31. 

25. Of what was the budding rod a type?— Of 
the resurrection and eternal life of Christ. 

26. Why is resurrection a proof that Jesus is the 
Son of God ? — Because he laid down his life and 
took it again by his divine power. Acts 2. 

27. Could any one less than God atone for sin? 
— No, for sin is against God. "Thanks be unto 
God for his unspeakable gift ! " 

The Sin of Moses and Aaron ; Aaron's 
and Miriam's Death. (Num. 20.) 

1. Where did Miriam die? — At Kadesh, in the 
desert of Zin. Num. 20. 1. 

2. What trial of their faith did the children of 
Israel have here?— The want of water. Num. 
20. 2. 

3. How did thev behave?— Thev reproached 
Moses for it. Num. 20. 2-5. 

4. What did the Lord command Moses to do? 



ON THE OLD AND NEW TESTAMENTS. 



— To speak to the rock before the people, and it 
should give forth water. 

5. How did Moses in this matter dishonor the 
Lord ? — He spoke as if he and Aaron, by their 
own power, would bring the water out ; and he 
also struck the rock. Num. 20. 10, 11. 

6. What punishment did he and Aaron bring 
upon themselves for this sin ? — They were not 
allowed to enter the promised land. Num. 20. 12. 

7. How many times did Moses mention this in 
his after writings? — Five times: Num. 27. 14; 
Deut. 1. 37 ; 3. 26 ; 81. 2 ; 32 51. 

8. Did the Lord alter his purpose ?— No. 

9. How did the Edomites behave at this time to 
the children of Israel?— They ungraciously re- 
fused them a passage through their land. Num. 
20. 14-21. 

10. From whom had the Edomites descended? 
— From "Esau, who was Edom." Gen. 36. 1. 

11. Why were they called by this name?— 
Esau was called Edom, or " red," from the red 
pottage he got from Jacob. Gen. 25. 30. 

12. What event happened at Mount Hor? — The 
death of Aaron. Num. 20. 22-29. 

13. What solemnity attended it ? — The removal, 
first, of his priestly robes, and putting them on 
Eleazar his son. 

14. What mark of respect did the children of 
Israel pay to the memory of Aaron ? — They 
mourned for him thirty days. 

15. Of whom was Aaron a type ?— Of Jesus our 
great High Priest. 

16. What is the meaning of consecrated? — Set 
apart for the service of God. 

17. How was Aaron a type of Jesus in this? — 
Jesus was anointed by the Holy Ghost, sanctified 
or set apart for his atoning and interceding 
work. 

18. What is the meaning of the name Christ?— 
Anointed. 

19. Where is Jesus spoken of as Intercessor? — 
Jesus, . . . because he continueth ever, hath an 
unchangeable priesthood. Wherefore lie is able 
also to save them to the uttermost that come 
unto God by him, seeing he ever liveth to make 
intercession for them. Heb. 7. 22, 24, 25. 

20. Which of the apostles had a vision of Jesus 
dressed in priestly garments?— John, in Kev. 1. 
12, 13. 

21. How is the Lord Jesus described in Heb. 4. 
14-16? — As a great high priest. Seeing then that 
we have a great high priest, that is passed into 
the heavens, Jesus the Son of God. 

22. Read Ex. 28. 34 ; Ps. 89. 15 and 119. 103, and 
say what part of Aaron's robe set these forth. — 
The " golden bells and the pomegranates " "upon 
the hem" of it.— Blessed is the people that know 
the joyful sound : they shall walk, O Lord, in the 
light of thy countenance. — How sweet are thy 
words unto my taste! yea, sweeter than honey 
to my mouth ! 

23. Is the perfume of Aaron's garments ever 
spoken of in connection with the Lord Jesus? — 
All thy garments smell of myrrh, and aloes, and 
cassia, out of the ivory palaces, whereby they 
have made thee glad. Ps. 45. 8. 

24. In how many respects does the priesthood 
of the Lord Jesus excel the priesthood of Aaron? 
— In its divinity and duration, Christ being God 
and a Priest for ever. 

25. What higher order of priesthood is com- 
pared to the priesthood of the Lord Jesus Christ? 
—The priesthood of Melchizedek, which seemed 
to be everlasting, nothing being said in Scripture 
of his birth and death. Heb. 5. 6, 7. 

The Brazen Serpent. (Num. 21. 1-9.) 

1. Who came and fought with Israel? — King 
Arad, the Canaanite. 

2. Which armv was victorious ? — The Israelites'. 



23 



3. How came it about ?— Because they made a 
vow unto God to destroy the Canaanites if he 
gave them the victory. 

4. Why were the people obliged to tak~ such 
a long way round ? — To avoid the land of Edom. 
Num. 20. 21. 

5. How did they meet this trouble ? — They were 
much discouraged, and complained of the want 
of bread and water. 

6. How did the Lord punish them?— By means 
of fiery serpents — fiery in their color or their 
bite. 

7. What remedy was Moses commanded to pre- 
pare? — A serpent of brass upon a pole, that the 
people might look upon it and live. 

8. Of whom was this a type ?— Of Christ. 

9. How? — As the sinner may look upon him 
crucified, and live. 

10. Of what wicked spirit are the serpents a 
type?— Of that old serpent, the devil. 

11. Are we all in the same danger?— We are. 

12. What is our remedy ? — To look unto Christ 
by faith. 

13. What is faith ? — Faith in Christ is looking 
to him, fleeing to him, coming to him, appre 
bending or laying hold on him, trusting in him, 
leaning upon him. 

Balaam. (Num. 21. 10-35; 22-26; and 
31. 1-8.) 

1. How far had the children of Israel got on 
their journey ? — To the wilderness before Moab. 

2. Where 'was Moab?— On the east side of the 
Jordan. 

3. What interesting event had occurred at 
Beer ? — A supply of water, followed by a song of 
praise. 

4. What two mighty kings did the children of 
Israel conquer and slay at this time?— Sihon, 
king of the Amorites, and Og, king of Bashan. 
Num. 21. 23, 24, 33-35. 

5. What description is given of Og in Deuter- 
onomy ?— That he was a giant. 

For only Og king of Bashan remained of the 
remnant of giants; behold, his bedstead was a 
bedstead of iron ; is it not in Rabbath of the chil- 
dren of Ammon ? nine cubits was the length 
thereof, and four cubits the breadth of it, after the 
cubit of a man. Deut. 3. 11. 

6. How manv times in the Psalms are these con- 
quests spoken of ?— Twice : Ps. 135. 11 and 1 36. 19, 20. 

7. What was the name of the king of Moab? — 
Balak. Num. 22. 4. 

8. How did lie feel when he saw the host of 
Israel? — He was greatly alarmed. Num. 22. 2-6. 

9. Who was Balaam? — A noted heathen sooth- 
sayer, or pretended prophet, who lived by the 
Euphrates in Mesopotamia, and who sometimes 
received revelations from God. Num. 22. 5; 24. 
1, 2. 

10. Why did Balak desire so much to see him ? 
— To get him to curse the Israelites, so that he 
might overcome them. Num. 22. 6. 

11. Did Balaam desire to go? — Yes, as the re- 
wards that were offered him tempted his covet- 
ousness. 

12. What hindered him? — The command of 
God. Num. 22. 12. 

13. Did God permit him to have his own way ? 
—Yes. Num. 22. 20. 

14. Did that show that God was pleased with 
the errand ? — No ; but it gave him an opportunity 
of showing his power over him in a more public 
and striking manner. Num. 23. 7-12. 

15. How did God show his disapprobation ? — By 
sending his angel to stop him on his way. Num. 
22. 22. 

16. Did God send Balaam back, or permit him 
to go on ?— He let him go on. Num. 22. 35. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



17. Had Balaam any power when he got there ? 
— Only to say what God told him. Num. '22. 38. 

18. Did he try by divination to accomplish 
Balak's wish ? — Yes, while Balak offered sacrifice. 
Num. 23. 3, 15, 23 : 24. 1. 

19. Did he succeed ?— No ; God made him utter 
a blessing instead of a curse. Num. 23. 8-10, 20-24 ; 
24. 2-9. 

20. How did Balak feel when he found he had 
brought a blessing instead of a curse on his ene- 
mies? — He was angry with Balaam. Num. 24. 10. 

21. When Balaam "found that he could not pre- 
vail by enchantment, did he yield himself to the 
power of God?-r-Yes.,Num. 24. 13, 14. 

22. What beautiful prophecy did he utter of the 
glory of the Lord Jesus? — I see him, but not now 
(not as already come) ; I behold him, etc. Num. 
24. 17. 

23. How did he show he was a bad man? — By 
his infamous advice to Balak to tempt the chil- 
dren of Israel to sin. 

24. What was his end?— He was killed by the 
Israelites in battle with the Midianites. Num. 
31.8. 

25. Of whom is he a type?— Of the enemies of 
God. 

20. Is he mentioned in the New Testament?— 
Woe unto them! for they have gone in the way 
of Cain, and ran greedily after the error of Ba- 
laam for reward. Jude 11. 

The Cities of Refuge. (Num. 2J and 
27 ; 31-35.) 

1. What dojs chap. 2(3 record? — The numbering 
of the Israelites. 

2. After the numbering how many men were 
left of those who came out of Egypt with Moses? 
— Only two, Caleb and Joshua. Num. 26. 05. 

3. How was this?— God had said that all the 
rest should die in the wilderness. Num. 20. 05. 

4. What lesson should it teach us? — To beware 
of unbelief. Heb. 3. 7-19. 

5. What kind of arrangement did the Lord 
make for one family when all the men of it were 
dead? — That the property of the father should go 
to his daughters. Num. 27. 1-11. 

G. What petition did Moses present to the Lord 
at the end of chap. 27 ?— That he would provide 
him a successor. Num. 27. 15-17. 

7. Whom did the Lord appoint?— Joshua. 

8. Of which tribe was Joshua ?— Ephraim. 1 
Chron. 7. 22-27. 

9. How does Jacob allude to him and to the 
Lord Jesus (of whom Joshua was a type) in Gen. 
49. 24? — His bow abode in strength, and the arms 
of his hands were made strong by the hands of 
the mighty God of Jacob : (fromi thence is the 
shepherd, the stone of Israel). 

10. What does chap. 31 describe?— The defeat 
of the Midianites. 

11. How was the spoil to be purified? — By fire 
or by water. 

12. To what is the judgment of the last day 
compared? — 1 Cor. 3. 13-15. 

13. Which of the children of Israel had their 
inheritance on the east of the Jordan ? — Reuben, 
Gad and half the tribe of Manasseh. Num. 32. 

14. What do chaps. 33 and 34 describe? — The 
forty-two stages of the journey through the wil- 
derness, and the boundaries of Canaan, and the 
officers appointed to divide it. 

15. How many cities out of the tribes of Israel 
were to be given to the Levites?— Fortv-eight. 
Num. 35. 7. 

16. For what purpose were six of these cities to 
be separated? — For cities of refuge. Num. 35. 6. 

17. Who had the privilege of fleeing thither? — 
Any one who had accidentally killed another. 
Num. 35. 11. 12, 24-28. 



18. Was there any protection to be afforded to 
the murderer? — No. Num. 35. 16-21. 

19. In what relationship did the " revenger of 
blood " stand to the slain person ? — Next of kin. 

20. How many witnesses were necessary to 
prove the wicked deed ? — Two. 

21. What event released the manslayer from 
the city of refuge, and permitted him to go at 
large again without fear of death?— The death 
of the high priest. Num. 35. 25. 

22. Of whom were those cities of refuge a type? 
— Of Christ, the sinner's refuge from Satan and 
the wrath to come. 

23. Can you describe where those cities of 
refuge stood? — Three on the east of Jordan, in 
the tribes of Reuben, Gad and Manasseh ; and 
three on the west, in Galilee, Samaria and Judah. 
Deut. 4. 41-13. 

And they appointed Kedesh in Galilee in Mount 
Naphtali, and Shechem in Mount Ephraim, and 
Kirjath-arha, which is Hebron, in the mountain of 
Judah. Josh. 20. 7. 

24. Were they in valleys or on hills? — On hills. 

25. Why was this?— So as to be more easily 
seen. 

26. Of whom is the manslayer a type? — Of 
Satan, the great enemy of souls. 

27. How can we be said to be manslayers? — By 
the self-destruction of sin. 

Israel, thou hast destroyed thyself; but in me 
is thine help. Hos. 13. 9. 

28. Who is represented by the way to those 
cities?— Jesus Christ. 

1 am the way, the truth, and the life: no man 
cometh unto the Father, but by me. John 14. 6. 

By a new and living way, which lie hath conse- 
crated for us, through the veil, that is to say, his 
flesh. Heb. 10. 20. 

29. Of what is the avenger a type?— Of the law. 
which requires us to do or die. Rom. 3. 9-19 ; Gal. 
3. 22-24. 

30. Are we all conscious of our danger? — Sin- 
nets are dead in sin. and both wise and foolish 
often slumber and sleep. 

31. Who must arouse us? — Christ, by his 
awakening and enlightening Spirit. John 16. 7-9; 
Eph. 5. 13, 14. 

32. Are there any hinderances in the way? — 
None from Christ himself. 

Come unto me. all ye that labour and are heavy 
laden, and I will give you rest. Matt. 11. 28. 

33. To what is allusion made in Ps. 9. 9 : 57. 1 ; 
59. 16 ; 61. 4 ; 62. 7, 8 ; 71. 7 ; 91. 1, 2 ; 142. 4, 5?— To 
the refuge we have in God, through Christ. 

The Lord also will be a refuge for the oppressed, 
a refuge in times of trouble. Ps. 9. 9. 

Be merciful unto me, O God, be merciful unto 
me: for my soul trusteth in thee: yea, in the 
shadow of thy wings will I make my refuge, 
until these calamities be overpast. Ps. 57. 1. 

Deuteronomy. (Deuteronomy.) 

1. When was the book of Deuteronomy written? 
—A little before Moses' death. Deut. 1. 3. 

2. Where were Moses and the children of Israel 
at this time? — In the land of Moab, on the east of 
Jordan. Deut. 1. 1, 4, 5. 

3. Of what is the book of Deuteronomy a sum- 
mary?— Of much of the history and the laws con- 
tained in the three foregoing books. 

4. Of whom does Moses speak in Deut. 18. 15-19 
as "the prophet"?— Of Jesus Christ. Acts 3. 
20. 22. 

5. What beautiful ceremony does he bid them 
perform when they should get into the promised 
land ?— To bring a basket of firstfruits to the priest 
as a thank offering to God. Deut. 26. 1-11. 

6. What were the names of the two mountains 



ON THE OLD AND NEW TESTAMENTS. 



on which the blessing and the curse were to be 
written ?— Gerizim and Ebal. Deut. 27. 1-8, 11-13. 

7. What fearful prophecy and warning did 
Moses utter ?— Curses of pestilence, drought, war, 
famine and other evils for disobedience of God's 
law. Deut. 28-30. 

8. In what way (chap. 31) did the Lord signally 
set apart Joshua to the office of leader?— By ap- 
pearing to him in the tabernacle in the pillar of 
cloud. Deut. 31. 14, 15. 

9. In what way did Moses preserve what he 
said to them?— By writing it and delivering it 
to the priests (Deut. 31. 9), to be put in the ark 
of the covenant. Deut. 31. 24-26. 

10. What special song was he commanded to 
write and rehearse before them? — That con- 
tained in Deut. 32. 1-43 ; 31. 19. 

11. Who assisted him in the task ?— Joshua. 
Deut. 32. 44. 

12. What did the Lord command Moses to do 
immediately after he had finished this work? — 
To ascend Mount Nebo and die. Deut. 32. 48-52. 

13. In pronouncing his dying blessing on the 
tribes of Israel which did he single out for pecu- 
liar honor? — Levi and Ephraim and Manasseh. 

14. What spot on earth was appointed by God 
to be the place of the death of Moses ? — The top 
of Pisgah. Deut. 34. 1. 

15. What splendid prospect did the Lord give 
him ere he died ? — A great part or the whole of 
the land of Canaan. Deut. 32. 2-4. 

16. In what did Moses differ from any other 
prophet? — In God's speaking to him (as if; face 
to face. Deut. 34. 10. 

17. How old was Moses when he died?— One 
hundred and twenty years. Deut. 34. 7. 

18. What special power was manifested in the 
preservation of his bodily strength ? — The power 
of God, who prolonged his life and strength so 
much beyond the usual seventy years. 

Joshua. (Josh. 1-4.) 

1. Who was Joshua ? — The son of Nun, of the 
tribe of Ephraim. 

2. Of whom is he a type ? — Of Christ, the 
Leader and the Conqueror. 

3. Of what is Canaan a type? — Of heaven. 

4. Of what is the wilderness a type?— Of the 
world. 

5. Of what is the river Jordan a type ? — Of 
death. 

6. Of what was the ark a type ? — Of Christ, by 
whom we pass safely through the Jordan of 
death. 

7. Of what were the stones that they took from 
the river a type ?— Of memories in heaven, of 
mercies and deliverances on earth. 

8. When Jesns was born in Bethlehem, did he 
come as a warrior? — No. 

9. To what coming, then, does this type refer? 
— His coming to judgment. 

10. Where is the Lord's second coming spoken 
of as a day of terror to his enemies? — Behold, 
he cometh with clouds : and every eye shall see 
him, and they also which pierced' him : and all 
kindreds of the earth shall 'wail because of him. 
Rev. 1. 7. 

11. To what glorious prospect have the fol- 
lowers of Jesus to look forward ?— The final 
triumph of Christ over all his and our enemies. 
Rev. 19. 19-21. 

The Taking of Jericho— The Scarlet 
Line. (Josh. 2; 5 and 6.) 

1. Where did the city of Jericho stand ?— Near 
the west side of the Jordan. 

2. How did Joshua endeavor to ascertain the 
strength of the city ? — By sending two spies. 

3. How were these men treated in Jericho? — 



They were sheltered in the house of Rahab from 
the king of Jericho's messengers. 

4. What promise did they make to the woman 
who had sheltered them?— To save the lives and 
property of her family on the taking of the city. 
Josh. 2.' 12-14. 

5. Did she avail herself of the token thev gave? 
—She did. Josh. 2. 17-21. 

6. What effect had their report on the people ? 
—They were doubtless much encouraged. 

7. What remarkable events happened on the 
plains of Jericho ? — The keeping of the Passover, 
the ceasing of the manna, the appearance of a 
heavenly Being to Joshua. 

8. Who appeared to Joshua when he was under 
the walls of Jericho ?— The Son of God. 

9. Did Joshua perceive, at first, who it was?— 
No ; he merely saw an armed man. 

10. How did' he find it out?— By his saying he 
was Captain of the Lord's host. 

11. What directions did the Lord give him as to 
the taking of the city ? — To march round it with 
the ark and blowing of trumpets, and at last with 
a shout. Josh. 6. 3-5. 

12. Did he and Israel obey the Lord ? — Yes. 
Josh. 6. 8-16, 20. 

13. What was the result?— The wall fell down 
flat, and the city was taken and destroyed. Josh. 
6.20,21,24. 

14. Did Rahab perish with the slain ?— She was 
brought away safely. Josh. 6. 23. 

15. What was her preservation? — Her faith and 
the scarlet-cord token that she had been directed 
to use. 

By faith the harlot Rahab perished not with 
them that believed not, when she had received 
the spies with peace. Heb. 11. 31. 

16. Of what is the destruction of Jericho a 
type? — Of the destruction of all the enemies of 
God. 

17. Are we interested in this?— Yes, as sinners. 

18. How? — We are exposed to God's wrath, 
and deeply interested to know how we may be 
saved. 

19. What does the Bible tell us must be our 
safeguard in the day of wrath ? — Rev. 7. 13, 14. 

20. Can we trust that word t — He is faithful that 
promised. Heb. 10. 23. 

21. Had Rahab any reason to regret her faith 
in the word of the spies? — No. 

22. Are there many Ways of escape, or only 
one? — There is none other name under heaven 
given among men whereby we must be saved. 
Acts 4. 12. 

23. Perhaps Rahab had been scoffed at for her 
scarlet line ; did that deter her from trusting in 
it?— No. 

24. Should the laugh and jeer of the world 
hinder us from trusting to the blood of Jesus for 
safety?— The believer will enter into eternal joy, 
when the laughter ends in weeping and gnash- 
ing of teeth. 

25. Was Rahab alone saved?— Her near rela- 
tives and her goods were saved with her. Josh. 
6. 22, 23. 

26. If we know a place of safety, should not 
we tell others of the same?— It is our duty and 
privilege to do so. 

27. How can we do so?— By telling them of 
Jesus Christ, and getting them to read and hear 
about him: and by living ourselves as those 
should do who know him and love him and 
enjoy him. 

Achan's Sin, and the Taking of Ai. 
(Josh. 7 and 8.) 

1. What special command was given to Israel 
at the destruction of Jericho? — To bring the 
silver and the gold into the treasurv of the Lord. 
Josh. 6. 18, 19. 



2S 



FOUR THOUSAND QUESTIONS AND ANSWERS 



2. Who transgressed this command ? — Achan. 

3. What punishment did this sin bring on all 
Israel ? — A defeat by the men of Ai. Josh. 7. 

4. How was the offender discovered ? — By 
drawing lots under the guidance of God. Josh. 7. 
1G-18. 

5. To what honored tribe did he belong?— 
Judah. Josh. 7. 1. 

6. Did this preserve him ? — No ; honor and 
privilege often increase guilt. 

7. What awful punishment was necessary to 
cleanse Israel from the sin Achan had brought 
on them? — The destruction of himself and his 
family and goods by stoning and by lire. Josh. 
7. 24, 25. 

8. What view of God's character does this his- 
tory give us?— His hatred of sin, especially of 
" covetousness, which is idolatry"; and his 
severity to the impenitent sinner : " our God is a 
consuming fire." Heb. 12. 29. 

9. Will the riches of the sinner avail when 
God brings him into judgment? — Nothing at all. 

10. Can we hide our sins from God ?—0 Lord, 
thou hast searched me, and know me. Thou' 
knowest my downsitting and mine uprising, 
thou understandest my thought afar off. Thou 
compassest my path and my lying down, and 
art acquainted with all my ways. Ps. 139. 1-3. 

11. When Achan's sin was wiped away, did 
God again give victory to Israel?— The city of 
Ai was taken and destroyed. Josh. 8. 

12. Who bore the wrath of God and the pun- 
ishment due to our sin?— Our Lord Jesus Christ. 

13. Can God again smile on us?— Yes, in Christ 
Jesus, in whom he is " well pleased ". 

14. After the destruction of Ai what solemn 
act of obedience did Joshua perform ? — He wrote 
the law upon stone, and read its blessings and its 
curses on Mounts Gerizim and Ebal. Josh. 8. 
30-3.3. 

15. Where in the land of Canaan were those 
two mountains situated? — Near Samaria. 

16. For what was Joshua remarkable as well 
as courage ? — For obedience to the will of God. 

17. Of whom was he a type in this? — Of Christ. 
Heb. 10. 7. 

The Gibeonites. (Josh. 9.) 

1. How did the Gibeonites act when they saw 
the victories of the Israelites ? — They sent to 
Joshua messengers, who pretended that the 
Gibeonites did not live in Canaan, so that 
Joshua might be at liberty to spare them. 

2. Did they deceive Joshua and the elders of 
Israel?— Yes. Josh. 9. 15. 

3. How came Joshua to fail in this particular? 
—Because he had not asked God's direction. 
Josh. 9. 14. 

4. Who was the only Person who never failed ? 
— Christ, who knew the hearts of men. 

5. Were the Gibeonites spared ?— Yes. 

6. Why? — Because of the league made with 
them, confirmed by oath. Josh. 9. 16. 19- 

7. Was the Lord jealous when an oath was 
made in his name ?— Yes, very. Num. 30. 2. 

8. What proof have we of this in the case of 
the Gibeonites in the after-historv of Israel? — 
2 Sam. 21. 1, 2. 

9. To what service were the Gibeonites ap- 
pointed?— To be hewers of wood and drawers 
of water. Josh. 9. 21. 

The Battle of the Five Kings. 

(Josh. 10.) 

1. What did the rest of the kings of Canaan do 
when they found that the Gibeonites had made 
peace with Israel ? — Five of them joined in war 
against Gibeon. 



2. To whom did the Gibeonites appeal?— To 
Joshua. Josh. 10. 6. 

3. Who fought for and with Israel ?— God did. 
Josh. 10. 10, 11. 

4. What signal proofs did the Lord give of this 
in the battle with those kings ? — Showering heavy 
hailstones upon their enemies, and miraculously 
prolonging the fight of the sun and of the moon 
upon the scene of battle and pursuit. Josh. 10. 
11-14. 

5. Is this ever after referred to in Scripture ?— 
The sun and moon stood slid in their habitation : 
at the light of thine arrows they went, and at 
the shining of thy glittering spear". Hab. 3. 11. 

6. Of what battle is this the type ?— Of the spir- 
itual warfare in every converted heart. 

The Final Battle with the Kings 
of Canaan. (Josh. 11.) 

1. What commandment had the Lord given 
relative to the destruction of the Canaanites? — 
Ex. 34. 11-13 ; Deut. 7. 1, 2. 

2. Why did the Lord thus deal with these 
nations? — Their wickedness had reached its 
height. 

The iniquity of the Amorites is not vet full. Gen. 
15. 16. 

Thou shalt not learn to do after the abominations 
of those nations. Deut. 18. 9. 

3. How is the host that mustered against Joshua 
described ? — As being numerous as the sand upon 
the seashore. Josh. 11. 4. 

4. What great advantage had they over Israel ? 
— The possession of chariots and horses. 

5. And yet which conquered? — The Israelites, 
completely. Josh. 11. 8. 

6. How was this ?— If God be for us, who can be 
against us? Rom. S. 31. 

The Lord is on my side ; I will not fear • what 
can man do unto me? Ps. 118. 0. 

7. What did Joshua do with the cityofHazor? 
—He burnt it with fire. 

8. Why Hazor in particular? — Because it was 
the head of all the kingdoms he had fought 
with. 

9. Was this the last battle that Joshua fought? 
— No ; he had a long war afterward, till he took 
the whole land. Josh. 11. 15-23. 

Dividing the Land, and Death of 
Joshua. (Josh. 12-24.) 

1. What did Joshua begin as soon as the land 
had rest from war ?— To divide it among the 
tribes. 

2. Where was the tabernacle set up ?— At 
Shiloh. Josh. 18. 1. 

3. In which tribe was this ?— Ephraim. 

4. How many men did Joshua appoint to sur- 
vey the land?— Three men from each of the last 
seven tribes. Josh. 18. 4. 

5. How was it divided ?— By lot before the Lord. 
Josh. IS. 6. 

6. How were their portions registered ?— In a 
book. Josh. 18. 9. 

7. Describe the position of all the tribes on the 
map.— Asher, half-Manasseh. Ephraim and Dan 
down the west coast, but Ephraim reaching to 
the Jordan ; Naphtali, Zebulon, Issachar, Benja- 
min and Judah bv the west border of the sea of 
Chinnerelh. the Jordan and the Dead Sea; and 
Simeon below ; half-Manasseh, Gad and Reuben 
on the east borders. 

8. In which tribe had Joshua his inheritance ? 
—Ephraim. 

9. Why ?— Because of his own choice. Josh. 19. 
49, 50. 

10. What portion had Caleb?— Hebron. Josh. 
14. 12-14. 



26 



ON THE OLD AND NEW TESTAMENTS. 



11. Why? — Because he chose it ; and as he had 
wholly followed the Lord, Joshua confirmed his 
choice. 

12. What was the next thing they did after 
dividing the land ?— They appointed the cities of 
refuge. 

13. Which tribe was it that had no portion of 
the land set apart for them ? — Levi. 

14. How were they provided for? — Forty-eight 
■cities were assigned to them by the tribes. 

15. How many tribes had their inheritance on 
the east of Jordan ? — Reuben, Gad and half- 
Manasseh. Num. 32. 33. 

16. What part of these tribes passed over Jor- 
dan with their brethren ?— The armed men. 
Josh. 1. 14. 

17. When did they return home to their fami- 
lies again?— After the end of the war and the 
division of the land. Josh. 22. 

18. What unexpected act did they do which 
alarmed their brethren ?— They built' an altar of 
their own to the Lord. Josh. 22. 10. 

19. How did they explain it? — They had not 
built it for burnt offering or sacrifice, 'but to re- 
mind them, and their children after them, of 
their connection with the true altar. Josh. 22. 
26, 27. 

20. Was it satisfactory?— Quite. Josh. 22. 30-33. 

21. To what age had Joshua lived?— About one 
hundred and nine years. 

22. What was the last act he performed ?— He 
gave the elders of Israel (Josh. 23) a short history 
of their nation, and a solemn exhortation to re- 
new their covenant with God. Josh. 24. 

23. What solemn covenant did Israel enter into 
with him? — That thev would serve idols no more. 
Josh. 24. 16-24. 

24. Where did they make this covenant? — At 
Shechem. Josh. 24. 1." 

25. Where was Shechem? — In Ephraim, or 
Samaria. 

26. What token of remembrance did Joshua set 
up there? — A stone of witness. Josh. 24. 26, 27. 

27. How old was Joshua when he died?— One 
hundred and ten years. 

28. Where was he buried?— In Mount Ephraim. 
Josh. 24. 30. 

29. What other illustrious person was buried in 
Mount Ephraim?— Eleazar. Josh. 24. 33. 

The Judges. — Bochim, ok Israel's 
Failure. (Judg. 1 ; 2.) 

1. What is the meaning of the word Bochim ? 
— " Weepers." Judg. 2. 5, marg. 

2. Why was the place so called ? — Because the 
Israelites wept there. 

3. What caused the weeping of Israel? — Sor- 
row for the sin for which an angel had rebuked 
them. Judg. 2. 1-4. 

4. How had they transgressed? — By neglecting 
their covenant to make no league with the Ca- 
naanites, but to throw down their altars. 

5. Ought not the affecting history of Israel to 
lead us to look into our own hearts? — That is 
what we should do vihinever we read or hear of 
the sins or the faults of others. 

6. If we do, what shall we see there? — The 
seeds of the same sins. 

7. Does God kindly admonish ms as he did 
them?— Take heed, brethren, lest there be in any 
of you an evil heart of unbelief, in departing 
from the living God. But exhort one another 
daily, while it is called To day : lest any of you 
be hardened through the deceitfulness of sin. 
Heb. 3. 12, 13. 

8. Where?— See No. 7. 

9. When we try ourselves by God's standard 
are we justly condemned ?— We know that what 
things soever the law saith, it saith to them who 



27 



are under the law : that every mouih may bo 
stopped, and all the world may become guilty 
before God. Rom. 3. 19. 

10. To whom must we look for deliverance 
when the sins of our hearts, like the foes in 
Canaan, rise against us?— To Christ, our Saviour, 
whose blood and Spirit can remove the guilt and 
power of sin. 

Othniel, Ehud, Shamgar, Deborah and 
Barak. (Judg. 3-5.) 

1. Whom did the Lord first raise up as Israel's 
deliverer ?— Othniel. Judg. 3. 9. 

2. To what great warrior was he related ? — To 
Caleb, who was probably his brother. 

3. How many yeais had the land rest? — Fortv. 
Judg. 3. 11. 

4. When the children of Israel did evil again, 
to whom did the Lord deliver them? — To Eglon, 
king of Moab, for eighteen years. Judg. 3. 12-14. 

5. When they again repented, did God hear 
their prayer? — Yes. 

6. Whom did he raise up to save them?— Ehud, 
a Benjamite. Judg. 3. 15. 

7. What was there remarkable about him? — He 
was left-handed. 

8. How did this bring about the king of Moab's 
death? — It enabled Ehud to stab him in an unex- 
pected manner. Judg. 3. 21. 

9. Did Israel avail themselves of his death to go 
against the Moabites?— Yes. Judg. 3. 27, 28. 

10. How many did they slay ?— About ten thou- 
sand men. Judg. 3. 29. 

11. Who was Israel's third deliverer?— Sham- 
gar. Judg. 3. 31. 

12. What marvelous feat of strength is recorded 
of him?— He slew six hundred Philistines with an 
ox-goad. 

13. What city was it in the north of Canaan that 
Joshua utterly destroyed? — Hazor. Josh. 11. 10, 11. 

14. Bv whom was it rebuilt?— Bv Solomon. 1 
Kings 9. 15. 

15. Of what is this a proof? — Of its importance 
as a fortress, and of disregard of the will of God. 

16. Who was judge at this time, and prophetess 
also?— Deborah. Judg. 4. 4. 

17. Who was Barak? — A leader of the tribes of 
Zebulon and Naphtali. Judg. 4. 6, 10. 

18. Which appeared to have the most courage, 
Deborah or Barak? — Deborah, as Barak would 
not venture to fight without her. Judg. 4. 8. 

19. How was Barak reproved for his faint-heart- 
edness?— By being told that the enemy's general 
would be given into the hands of a woman. 
Judg. 4. 9. 

20. What kind of army did the Canaanitish gen- 
eral muster? — Nine hundred chariots of iron 
formed part of it. Judg. 4. 13. 

21. What was that general's name? — Sisera. 
Judg. 4. 7. 

22. How came it that Israel conquered such a 
host? — The power of God was with them. Judg. 
4. 14, 15. 

23. Who was Jael?— The wife ot Ileber. Judg. 
4.17. 

24. From what family had Heber, Jael's hus- 
band, descended ? — The Kenites and Hobab. Judg. 
4. 11. 

25. Was that an Israelitish family ?— No ; the 
Kenites were one of the families or nations 
promised to Abraham's seed, but Hobab's family 
was settled in Israel. 

26. Was this why Sisera took shelter in their 
tent? — He took shelter with them because they 
were at peace with Jabin his master. Judg. 4. 17. 

27. Which side of the battle did Heber favor?— 
The Israelites'. Judg. 4. 11. 

28. What proof did his wife give of this?— She 
killed Sisera. Judg. 4. 21. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



29. Which side did the Lord take?— The Israel- 
ites'. Judg. 4. 14, 15. (See No. 22.) 

30. As this battle is a type of the spiritual war- 
fare that goes on in the soul, what should we do 
with an enemy to God that we may find hiding 
in our bosoms? — Overcome and destroy it. 

31. Who delivered Sisera into Jaef's hand?— 
The Lord himself. Judg. 4. 9. 

32. Who helps us if we desire to conquer our 
evil passions? — The grace of God is sufficient lor 
us. 

33. To what evil in our hearts can we compare 
Sisera with his nine hundred chariots of iron ? — 
To our chief evil passion or temptation, whatever 
it may be. 

34. To whom did Del>>rah and Barak give the 
glorv of the victory in their beautiful song?— To 
God. Judg. 5. 2. 

35. What fearful curse did they pronounce on 
those who would not assist in this battle? — Read 
Judg. 5. 23. 

36. And what will be our condemnation if we 
are indifferent to those momentous concerns? — 
We shall Muter with the enemies of God, as those 
who are not with him are against him. 

Gideon. (Judg. 6-8.) 

1. How came it after this that Israel got into 
trouble again .'—They did evil in the sight of the 
Lord. Judg. 6. 1. 

2. Whom did the Lord permit to be their scourge 
at this time ?— The Midianites and the Amalekites. 
Judg. 6. 3. 

3. To what miserable plight were the Israelites 
reduced? — They were left without food. Judg. 
6.4. 

4. On which side of Israel did these two na- 
tions lie?— The Midianites on the south-east, and 
the Amalekites on the south-west. 

5. Where was Gaza?— In the land of the Philis- 
tines. 

6 What means did the children of Israel at last 
use to free themselves from their great affliction? 
They cried unto the Lord. Judg. 6. 7. 

7. Did the Lord hear them ? — He sent a prophet 
to them, and afterward a deliverer, Gideon. 
Judg. fi. 7-12. 

8. Who was Gideon? Of what tribe and family ? 
—A warrior, of the tribe of Manasseh and family 
of the Abiezrites. 

9. Who appeared to him ?— An angel (Judg. 6. 
11), or, rather, the Angel Son of God. Judg. 6. 14. 

10. What was he doing? — Threshing wheat. 

11. Did he at first know who addressed him? — 
No ; he did not address his visitor at first as God. 
Judg. 6. 13, 17. 

12. How did he find it out?— By the divine 
Angel's causing fire out of the rock to consume 
the food set before him (Judg. 6. 21), and also by 
the language he used. Judg. 6. 16. 

13. What were his feelings?— Those of deep 
humility and conscious sinfulness. Judg. 6. 22. 

14. Had he any cause for fear?— Doubtless he 
was an Israelite" indeed in whom was no guile, 
and as such he had nothing to fear. 

15. What makes man in general afraid of God ? 
— The consciousness of unrepented sin. Gen. 3. 
9, 10. 

16. What has the Lord provided to remove our 
fear, of which Gideon's offering was a type? — The 
accepted sacrifice of Christ. 

17. Who has power to speak "peace" to the 
soul ?— He who said to the sick of the palsy, " Thy 
sins be forgiven thee." 

18. What was Gideon's first act of faith ?— To 
throw down the altar of Baal. Judg. 6. 25-30. 

19. Did he get killed for fulfilling God's will?— 
No : Joash his father prevented it by wisely say- 
ing that if Baal were a god he could punish him 
himself. Judg. 6. 31, 32. 



20. Ho.v was his own father's heart influence6 
by the act?— See No. 19. 

21. How does God reward those who honor his 
word? — He says, "Them that honour me I will 
honour." 

22. What name of honor did Gideon get for 
this act?— Jerubbaal, or " let Baal plead " against 
him. Judg. 6. 32. 

23. Describe the army that was at this time 
gathered against Israel.— The Midianites, Amalek- 
ites and other eastern nations. Judg. 6. 33. 

24. What mightv power rested on Gideon at 
this time?— The Spirit of the Lord. Judg. 6. 34. 

25. Was he entirely without fear?— No, for he 
asked God to give him a private token of his 
power. Judg. 6. 36-40. 

26. How did he prove that God was a hearer 
and answerer of prayer? — By the sign of the wet 
fleece on the dry ground, and of the dry fleece on 
the wet ground. 

27. Does God change, or is he as near to us and 
as ready to hear us as he was near to Gideon and 
ready and willing to hear him ? — Every good gift 
and every perfect gift is from above, and cometh 
down from the Father of lights, with whom is 
no variableness, neither shadow of turning. James 
1. 17. — Jesus Christ, the same yesterday, and to 
day, and for ever. Heb. 13. 8. 

28. When Gideon blew his trumpet, how many 
came after him? — Thirty-two thousand. Judg. 6. 
34 ; 7. 3. 

29. Did the Lord intend to use so many to de- 
stroy the enemy ?— No, not even ten thousand. 

30. What sign did the Lord give to Gideon 
whereby he should know how many and which 
he had chosen ? — Their two different ways of 
taking or drinking water on a particular occa- 
sion. Judg. 7. 4, 5. 

31. How many remained with Gideon after 
this selection ?— Three hundred men, who took 
the water in the quicker manner. 

32. How many were sent to their homes again? 
—Nine thousand seven hundred. 

33. Must this not have been a great trial to 
Gideon's faith ?— No doubt it was. 1 Pet. 1. 7. 

34. Did it fail?— No, for God strengthened it. 
Judg. 7. 7, 9, 14 ; Heb. 11. 32-34. 

35. What great encouragement did the Lord 
give Gideon just before he and his three hundred 
men went down to battle? — A dream of one of 
the soldiers. Judg. 7. 13, 14. 

36. What effect had this man's dream on 
Gideon?— He praised God, and immediately pre- 
pared his men.. Judg. 7. 15, 16. 

37. What effect did it have on his own people? 
— The same as on Gideon himself. Judg. 7. 14, 
20. 

38. Is the Lord ever at a loss for means to effect 
his purpose ? — Never. 

39. What plan was adopted to surprise the 
enemy? — The unusual one of suddenly blowing 
trumpets and exposing a line of lights all round 
the enemv's camp in the middle of the night. 
Judg. 7. 16-20. 

40. Did it answer? Why?— Yes, because God 
was trusted in, and God blessed it. 

41. Of what were the lamps and pitchers a type? 
—Of God's faithful ministers, and the light of truth 
they possess and hold forth. 

We have this treasure in earthen vessels, that 
the excellency of the power may he of God, and 
not of us. 2 Cor. 4. 7. 

42. Does God always work by means ?— He does, 
and we in our difficulties should use both prayer 
and means. 

43. Who tells us that he is " the light of the 
world " ?— Jesus Christ, in John 8. 12. 

44. Whom does God appoint to hold up that 
light?— His ministers especially, by their preach- 
ing and their example. 



ON THE OLD AND NEW TESTAMENTS. 



45. Are not all Christians charged to doit?— 
They are in Christ's sermon on the mount. 

Ye are the light of the world. Matt. 5. 14. 

46. Whose mighty power is it that must accom- 
pany the word for it to be effectual ?— The Spirit 
of truth. John 16. 13. 

47. Why had Gideon's trumpets and his lamps 
such a wonderful effect on the enemy ? — Because 
God worked with them and by them, and made 
the Midianites slay each other. Judg. 7. 22. 

48. On whom must we depend if we are to 
overcome and conquer our spiritual foes? — On 
the same almighty power. 

49. Did Gideon conquer ?— Yes, completely. 
Judg. 7. 22-25. 

50. Shall we conquer?— We certainly shall. 

If God be for us, who can be against us ? Rom. 
8.31. 

I can do all things through Christ which 
strengtheneth me. Phil. 4. 13. 

51. How was Gideon treated after this victory 
by his fellow-countrymen when he was faint and 
weary ? — They refused food to him and his men. 
Judg. 8. 4-6. 

52. Did they afterward desire to honor him ? — 
They wished him to be their king. Judg. 8. 22. 

53. Would he accept the kingly office?— He de- 
clined it, as God had not yet appointed that form 
of government for Israel. Judg. 8. 23. 

54. Yet what did he desire of them ? — The 
golden earrings taken from their enemies. Judg. 
8. 24-26. 

55. What effect did this have on his family ? — 
Gideon made the earrings into an ephod (an* im- 
portant part of the dress of the high priest as an 
intercessor with God. Ex. 28), and kept it in his 
city of Ophrah, where the people paid it some 
idolatrous worship, and brought temptation and 
punishment upon his family. Judg. 8. 27. 

Abimelech, or the Contrast. (Judg. 9.) 

1. Who was Abimelech? — A son of Gideon. 
Judg. 9. 1. 

2. Was his course an honorable one, like that 
of his father ?— No ; he basely plotted to be made 
king. Judg. 9. 2. 

3. Of what awful crime was he guilty? — He 
slew his brethren. Judg. 9. 5. 

4. Did either escape ? — Jotham alone. 

5. What parable did Jotham utter? — He spoke 
of the useful trees, as the olive, the fig and the 
vine, refusing to be placed over the rest ; and of 
the worthless bramble, as the only one that de- 
sired it. Judg. 9. 8-15. 

6. Can you explain the meaning of this simile 
as it respects Abimelech ?— That part of it which 
speaks of the bramble represents the character 
and end of Abimelech. Judg. 9. 51-57. 

7. Of what are the olive, vine and fig tree types? 
— Together they are types of useful, amiable, 
wise and humble-minded men. 

8. Was the parable fulfilled? How?— It was 
fulfilled in the foolish choice of Abimelech by 
the Sheehemites, in the violent quarrels between 
them, and the destruction of both. Judg. 9. 15, 20, 
23, 49, 52, 54. 

9. Where did all this shameful scene take place? 
— At Shechem. 

10. What remarkable events had rendered this 
spot peculiarly hallowed? — The visit of Abra- 
ham on reaching Canaan, the reading of the law 
(Josh. 9), and the renewal of the covenant. Josh. 
24. 

11. How did it stand with regard to the two 
mountains of blessing and cursing spoken of in 
Deut. 27 and in Josh. 8? — In a narrow plain be- 
tween them. 

K. How near was it to Shiloh, where the tab- 
ernacle was pitched? — About twenty miles. 



29 



13. What must an idol temple built on this spot 
be a proof of? — That the Israelites had not yet 
conquered the whole country and destrovedits 
idols. Judg. 9. 4-6. 

14. HasJotham's parable anything to do with 
us?— Yes, for all Scripture is given by inspiration 
of God. 2 Tim. 3. 16. 

15. Who in Scripture are compared to fruit 
trees?— God's own people. 

I am the vine, ye are the branches. John 15. 5. 

16. Who are represented by the bramble? — The 
wicked. 

17. What is expected of fruit trees? — That they 
should bring forth fruit. 

18. What has the bramble or thorn to expect? — 
To be burned. Isa. 30. 12 ; 2 Sam. 23. 6, 7. 

19. How is the hypocrite known from the true 
Christian? — Ye shall know them by their fruits. 
Do men gather grapes of thorns, or figsof thistles? 
Matt. 7. 16. 

20. What should our prayer be?— Search me, O 
God, and know my heart. Ps. 139. 23. 

Tola, Jair, Jephthah, Ibzan, Elon 
and Abdon. (Judg. 10-12.) 

1. Give me the name of the next judge of Israel. 
—Tola. Judg. 10. 1. 

2. How long did he judge Israel? — Twenty- 
three years. 

3. Who succeeded him ? — Jair. 

4. How is his family described ? — As riding on 
ass-colts as deputy-judges. Judg. 5. 10 ; 10. 4. 

5. From whom did he get this inheritance ? — 
The children of Machir the son of Manasseh 
went to Gilead, and took it, and dispossessed the 
Amorite which was in it. And Moses gave Gilead 
unto Machir the son of Manasseh ; and he dwelt 
therein. And Jair the son of Manasseh went and 
took the small towns thereof, and called them 
Havoth-jair. Num. 32. 39-41. 

6. How long did he judge Israel ? — Twenty-two 
years. 

7. How many idols are enumerated here which 
Israel at this time worshipped ?— Baalim and Ash- 
taroth, and the gods of five nations besides. 
Judg. 10. 6. 

8. What had God commanded Israel with re- 
spect to this awful sin ? — Ye shall make you no 
idols nor graven image, neither rear you up a 
standing image, neither shall ye set up any image 
of stone in your land, to bow down unto it : for I 
am the Lord your God. Lev. 26. 1, 14, 17. 

9. How did he punish them? — By delivering 
them into the hands of the Philistines and Am- 
monites for eighteen years. Judg. 10. 7_, 8. 

10. When they prayed to the Lord did he hear 
them ?— No ; he charged them with their ingrati- 
tude and idolatry. Judg. 10. 10-14. 

11. Did he at once deliver them ?— See No. 1G. 

12. Did he convince them of their sin? — Yes; 
they confessed their guilt. Judg. 10. 15. 

13. When God had convinced them of their sin, 
and they were humbled on account of it, did they 
forsake it? — Yes. 

14. How?— They put away their strange gods. 
Judg. 10. 16. 

15. What did the Lord then feel for them?— His 
soul was grieved for their misery. 

16. Who was Jephthah? — A great warrior of 
Gilead. Judg. 11. 1. 

17. On which side of the land of Israel was the 
land of the Ammonites ? — On the east. 

18. Where was Gilead? — In the neighboring 
tribe of Gad. 

19. Why did the men of Gilead choose Jeph- 
thah to be their captain? — Because he was likely 
to lead them to victory. 

20. On what conditions did Jephthah accept 
the office ? — That he should be their head on his 
return. Judg. 11. 9. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



21. What vow did Jephthah make before he 
went to battle?— That if he were victorious, who- 
ever came forth first out of his house to meet hiin 
on his return should be the Lord's, and that he 
would offer it up for a burnt offering. Judg. 11. 
30, 31. 

22. Who came out first to meet him?— His 
daughter and only child. Judg. 11. 34. 

23. What did Jephthah feel and say when he 
saw his only child?— lie was deeply distressed, 
and told her of his vow. Judg. 11. 35. 

24. What was her beautiful answer?— That as 
God had given him victory, he must do to her 
according to his vow. Judg." 11. 36. 

25. What law of God was there to regulate what 
Jephthah said under these circumstances? — That 
the subject of the vow might be redeemed by a 
payment in money. Lev. 27. 2-5. 

26. What difference was there between "avow" 
and a "devoted thing"? — A thing devoted by- 
some more solemn consecration than a vow could 
not be redeemed. 

27. For how much did Jephthah redeem his 
daughter if he did not slay her for an offering?— 
About 45 or $15, according to her age. 

28. Why do we think'he redeemed her?— Be- 
cause her friends went every year to lament her 
separation from them or to talk with her. Judg. 
11. 40, margin. 

29. Why was it a great grief for anv woman in 
Israel to be childless?— Because she might be the 
mother or ancestress of the Messiah, the promised 
seed of the woman that was to bruise the serpent's 
head. Gen. 3. 15. 

30. Do you think that Jephthah valued the 
honor which he had sought, of being the head of 
his tribe, after this mournful event ?— Probably 
not, as it had cost him the society of his only 
child ; but he would still value the office of judge 
conferred on him by God. 

31. Can any honor or pleasure in this world 
give satisfaction in itself?— No; nothing in the 
world that is passing away. 

32. What proof did Jephthah give of his know- 
ledge of the Scripture history when he met the 
king of Amnion before the battle ?— He told him 
how it was that the Israelites became possessed 
of the land that the king was unlawfully claiming 
from them. Judg. 11. 12-28. 

33. Where must our strength lie when we go 
against our spiritual foes?— In the Lord and the 
power of his might. Eph. 6. 10. 

31. What weapons did the Lord Jesus Christ use 
when he met Satan?— The sword of the Spirit, 
the word of God. Eph. 6. 17. "It is written." 
Matt. 4. 4, 7, 10. 

35. What is " the word of God " called in Heb. 
4. 12?— Quick (or living) and powerful, and 
sharper than any twoedged sword. 

36. By what shall we be judged at the last day? 
—The word that Christ has spoken. 

37. What painful circumstance arose from the 
jealousy of the Ephraimites ?— A quarrel with 
Jephthah, whom they had before unkindly 
treated, and a consequent defeat bv him in 
battle, with great slaughter. Judg. 12. 1, 6. 

38. How long did Jephthah hold his honors?— 
Six years. 

39. Who judged Israel after Jephthah ?— Ibzan. 

40. For how long ?— Seven years. 

41. Who succeeded Ibzan?— Elon. 

42. How long did he judge Israel ?— Ten vears. 

43. Who followed Elon ?— Abdon. 

44. How many sons and nephews had he? — 
Seventy sons and nephews or grandsons. 

45. Was not this considered a great honor in 
Israel?— Yes, as increasing the likelihood of 
being the ancestor of the Messiah. 

46. Why ?— See No. 45 

47. What high honor is attributed to Jephthah 



80 



in Heb. 11. 32 ?— The honor of being named with 
David and Samuel and the prophets in the roll of 
heroes and martyrs in the cause of God. 

Samson. (Judg. 13-17.) 

1. Who was Samson ?— One of the tribe of Dan 
Judg. 13. 1. 

2. What remarkable circumstance took place 
before his birth ?— The angel of the Lord appear- 
ing tn his mother, and telling her that she should 
have a son, who should be a Nazarite unto God, 
and deliver Israel from the Philistines. Judg. 
13. 2-5. 

3. What was the name of Samson's father?— 
Manoah. Judg. 13. 2. 

4. Did he not seem to have some doubts lest his 
wile had been mistaken?— Perhaps so, as he de- 
sired some further instruction. Judg. 13. 8. 

5. Did the angel appear a second time ?— He did. 

6. Did he alter anything he had said before?— 
He did not. 

7. What should this teach us?— The truth : I am 
the Lord, I change not. Mai. 3. 6. 

8. Which seemed to have the greatest faith, 
Manoah or his wife? — His wife. 

9. How do you prove this?— By Judg. 13. 22, 23. 

10. How did Manoah and his" wife know that 
their visitor was an angel?— Bv the words he 
spoke, and by his ascending in the flame. Judg. 
13. 18-20. 

11. Did the angel ever appear to them again 
after the birth of Samson ? — No. 

12. What was there remarkable about Samson ? 
— His very great strength. 

13. What was a Nazarite?— A person " separated 
unto the Lord." Num. 6. 2-21. 

14. What special gift rested on Samson?— The 
Spirit of the Lord. Judg. 13. 25 : 14. 6. 

15. Where did Samson's strength lie? was it in 
his hair?— No. 

16. Was it in his limbs? — No. 

17. What was it that made the labip and 
pitchers in Gideon's hand so effective ?— The 
power of God. 

18. What power rested on Deborah and Barak ? 
—See No. 17. 

19. What gave Jephthah the victory?— See No. 
17. 

20. Did the same power rest on Samson ? — Yes. 

21. Was Samson ever restored to the possession 
of his strength again?— Yes, just before his death. 
Judg. 16. 30. 

22. Name all his wonderful feats of strength, 
and say which was the greatest.— He tore a young 
lion like a kid (Judg. 14. 5, 6) ; he slew "thirty 
Philistines (Judg. 14. 19), and afterward one 
thousand (Judg. 15. 15); he carried away the 
gates of Gaza (Judg. 16. 3) ; he broke the green 
withs and new ropes with which he had been 
bound (Judg. 16. 9) ; he carried awav the beam 
of a weaving-machine to which his hair had been 
secured (Judg. 16. 14) ; he pulled down a large 
building by its two pillars on the heads of the 
Philistines (Judg. 16. 29, 30), the last and greatest 
feat of all. 

23. Does God still hear and answer prayer? — 
He does, as every true Christian can bear witness. 

24. Of whom was Samson a type?— Of Christ, in 
some of the special circumstances of his birth, 
and in his being devoted to God's service. 

25. In what respect particular! v?— As Christ 
triumphed in his death over Satan and bis hosts. 

26. How did Samson, in type, show the resur- 
rection of Jesus ?— In the recovery of his strength 
in spite of his enemies. 

27. Whom did the Lord Jesus meet single- 
handed? and who is called in Scripture a " roar- 
ing lion " ?— The devil. Matt. 4 and 1 Pet. 5. 8. 

28. By what name is the Lord Jesus called in 
Isa. 9. 6 ?— " The mighty God." 



ON THE OLD AND NEW TESTAMENTS. 



29. Where is the Lord Jesus, in prophecy, de- 
scribed as treading the winepress of the wrath of 
God alone 1 — In Isa. 63. 3. 

30. Who is spoken of as bringing salvation 
alone t — Jesus Christ. 

He saw that there was no man, and wondered 
that there was no intercessor : therefore his arm 
brought salvation unto him; and his righteous- 
ness, it sustained him. Isa. 59. 16. 

31. On whom must we then depend for salva- 
tion? — Jesus Christ. 

Neither is there salvation in any other : for there 
is none other name under heaven given among 
men, whereby we must be saved. Acts 4. 12. 

The Story of Micah, and the Close 
or the Judges. (Judg. 17-21.) 

1. When a man does " that which is right in 
his own eyes" what is he sure to do? — Wrong, 
tor there is a way that seemeth right unto a 
man, but the end thereof are the ways of death. 
Prov. 16. 25 ; Judg. 17. 6. 

2. What standard has God given us by which 
we may judge ourselves? — His holy word. 

To the law and to the testimony : if they speak 
not according to this word, it is because there is no 
light in them. Isa. 8. 20. 

3. What prool do Micah and his mother give 
that by doing " that which was right in their 
own eyes" they did wrong?— They both com- 
mitted idolatry, and Mican committed theft. 
Judg. 17. 2, 3, 5. 

4. Which commandments of God's law did 
Micah break? — The second and the eighth. 

5. Why was it wrong to take a Levite for his 
priest?— The duties of the Levites were at the 
tabernacle in Shiloh ; and none of them could 
be priests but those called by God. 

He hath brought thee near to him, and all thy 
brethren the sons of Levi with thee . and seek ye 
the priesthood also ? Num. 16. 10. 

6. Were Micah and his mother the only idola- 
ters in Israel ? — No ; the Danites also. Judg. 18. 
30. 

7. What relation had these Danites to Samson ? 
— Some of them came from Zorah and Eshtaol, 
where Samson had been. Judg. 13. 25. 

8. To what part of Israel did they remove and 
settle? — To Laish, in the tribe of Naphtali. 

9. Of what crimes were they guilty ?— Of rob- 
bery, murder and idolatry. Judg. 18. 17, 27, 30. 

10. Do you think if you had lived in their 
days you would have done better? — Probably 
not. 

Are we better than they ? No, in no wise. Rom. 
3. a. 

11. Have we the same law to be our guide as 
they had? — The same law, and the teaching of 
the prophets, of our Lord and of his apostles be- 
sides. 

12. What is the word of God compared to in 
Heb. 4. 12?— A " twoedged sword "; so thor- 
oughly does it pierce our hearts and expose our 
sin. 

13. By what shall we be judged at the last day ? 
— "The word that" Christ has "spoken", in- 
cluding the whole Bible spoken by his Spirit. 

14. Is the Scripture our appointed rule, and is 
it sufficient? — Yes; it thoroughly furnishes all 
the instruction we need. 2 Tim. 3. 16, 17. 

15. What will be our condemnation if we neg- 
lect it?— Eternal punishment. Luke 16. 20-31. 

Boaz, or the Redeemer. (Ruth.) 

1. Who was Elimelech ? — A man of Bethlehem- 
Tidah. Ruth 1. 1, 2. 



2. What were the names of his wife and of his 
two sons?— Naomi, and Mahlon and Chilion. 

3. Where did this family live ?— In the country 
ofMoab. Ruthl. 1,2. 

4. At what time did they live?— In the days of 
the judges. Ruth 1. 1. 

5. What event happened in Israel that drove 
them to sojourn in Moab?— A famine. 

6. Of what was this a proof? — Of the disobedi- 
ence and idolatry of the people. Deut. 28. 15-18. 

7. Whom did the sons marry? — Orpah and 
Ruth, women of Moab. Ruth 1. 4. 

8. Did they prosper and have long life? — Both 
the sons soon died. Ruth 1. 5. 

9. What became of Naomi after the death of 
her husband and sons? — She returned to Judah, 
as the famine had ceased. Ruth 1. 6, 7. 

10. What difference was there in the behavior 
of her daughters-in-law toward her? — Both were 
distressed at the idea of parting with her, and 
said they would go with her, but only Ruth 
went. 

11. Did God accept this stranger who deter- 
mined to forsake her people and her gods and 
trust in him? — He did, and showed her much 
favor. 

12. And is God the same now as he was then? 
— Yes ; he receives all who receive Christ. 

Peter said, Of a truth I perceive that God is no 
respecter of persons. Acts 1J. 34. 

13. What is the meaning of the name Naomi? — 
" Pleasant." Ruth 1. 20, margin. 

14. To what name did Naomi wish hers 
changed, and why? — To Mara, or "bitter", be- 
cause of the sorrows she had suffered. 

15. What rich and noble relative had the poor 
widow Naomi in her native place ?— Boaz. Ruth 
2. 1. 

16. Whose field did Ruth happen to glean in? 
—His field. Ruth 2. 2. 

17. Did Boaz notice Ruth? In what manner? 
— He told her to glean his fields until the end of 
harvest, and gave orders for her refreshment and 
protection, and for a plentiful gleaning. Ruth 2. 
4-17, 21. 

18. What description can you give of Boaz, be- 
sides that he was rich and noble? — He was a 
kind-hearted and a good man who honored God. 
Ruth 2. 8-12. 

19. What effect did his kindness have on 
Naomi when she heard of it? — She blessed God 
for his goodness, and told Ruth how to claim 
Boaz as her kinsman in the manner which the 
custom of the country allowed. Ruth 2. 19, 20 ; 
3.1-4. 

20. Did Ruth do as her mother-in-law hade 
her?— She did. Ruth 2. 5-7. 

Children, obey your parents in the Lord: for this 
is right. Honour thy father and mother ; which is 
the first commandment with promise ; that it may 
be well with thee, and thou mayest live long on 
the earth. Eph. 6. 1-3. 

21. What did this prove?— That she knew the 
privileges of filial obedience. 

22. Did Boaz answer the high expectation that 
Naomi had of him? — Yes; he behaved both well 
and kindly to his virtuous relation, and prom- 
ised to do a kinsman's duty to her according to 
the law. Ruth 2. 8-17. 

23. Was he the nearest relative that Naomi 
had?— He was not. Ruth 2. 12 ; 4. 1. 

24. On whom did the duty of kinsman or re- 
deemer fall?— If brethren dwell together, and 
one of them, die, and have no child, the wife 
of the dead shall not marry without unto a 
stranger : her husband's brother shall go in 
unto her, and take her to him to wife, and per- 
form the duty of an husband's brother unto her. 
And it shall he, that the firstborn which she 
beareth shall succeed in the name of his brother 



FOUR THOUSAND QUESTIONS AND ANSWERS 



which is dead, that his name be not put out of 
Israel. And if the man like not to take his 
brother's wife, then let his brother's wife go up 
to the gate unto the elders, and say, My hus- 
band's brother ref useth to raise up unto'his brother 
a name in Israel, he will not perform the duty 
of my husband's brother. Then the elders of 
his city shall call him, and speak unto him : and 
if he stand to it, and say, I like not to take her ; 
then shall his brother's wife come unto him in 
the presence of the elders, and loose his shoe 
from off his foot, and spit in his face, and shall 
answer and say, So shall it be done unto that 
man that will not build up his brother's house. 
And his name shall be called in Israel, The 
house of him that hath his shoe loosed. Deut. 
25. 5-10. 

25. Did the nearest kinsman perform his duty 
to Naomi? — No; he declined doing it. Kuth 4. 
1-6. 

26. What was the custom in such cases? — For 
the person who gave up his right to hand his 
shoe, as a token of such giving up, to the person 
who took his place. Ruth 4. 7. 

27. Who stepped in and took his place ? — Boaz. 
Ruth 4. 9, 10. 

28. What blessing did the elders of Israel pro- 
nounce upon Ruth when she became the wife of 
Boaz? — They prayed that God would bless her 
with many children, that she might be an an- 
cestress of the Messiah. Ruth 4. 11, 12. 

29. Do you think Naomi wished her name 
changed to Mara now? — Certainly not. 

30. What should this teach us?— To trust God 
that all will at length be well. 

O taste and see that the Lord is good : blessed is 
the man that trusteth in him.— Many are the 
afflictions of the righteous : but the Lord deliver- 
eth him out of them all. Ps. 34. 8, 19. 

31. What was the name of the son whom God 
gave to Ruth ?— Obed. Ruth 4. 17. 

32. What were the names of his son and of his 
grandson? — Jesse and David. 

33. What relation, then, was Ruth to David? — 
Great-grandmother. 

34. Of what glorious Person was Ruth, then, 
the ancestress? — Of Christ. 

35. What is the meaning of the name Boaz?— 
" Strength " or " swiftness ". 

36. Of whom was Boaz a type ?— Of Christ. 

37. In what particular character was Boaz the 
type of the Lord Jesus? — In that of brother, 
kinsman and redeemer. 

38. Refer to some texts to show the Lord Jesus 
as a Redeemer. — 

1st. As being of the human family : 

When the fullness of the time was come, God 
sent forth his Son, made of a woman, made under 
the law, to redeem them that were under the law, 
that we might receive the adoption of sous. Gal. 
4. 4, 5. 

2d. That he is not ashamed to call us brethren : 
Both he that sanctifieth and they who are 
sanctified are all of one : forwhich cause beisnot 
ashamed to call them brethren. Heb. 2. 11. 

3d. The price paid for our redemption: 

Ye know that ye were not redeemed with cor- 
ruptible things, assilver and gold, from your vain 
conversation received by tradition from your 
fathers ; but with the precious blood of Christ, as 
of a lamb without blemish and without spot. 1 
Pet. 1. 18, 19. 

4th. Give a proof of our poverty : 

Thou sayest, I am rich, and increased with 
goods, and have need of nothing ; and knowest 
not that thou art wretched, and miserable, and 
poor, and blind, and naked : I counsel thee to buy 
of me gold tried in the fire, that thou mayest be 
rich; and white raiment, that thou mayest he 
Clothed. Rev. 3. 17, 18. 



32 



5th. Give a proof of the Lord's riches : 

The unsearchable riches of Christ. Eph. 3. 8. 
6th. Give a proof that he is heir of all things : 
God, who at sundry times and in divers man- 
neis spake in time past unto the fathers by the 
prophets, hath in these last days spoken unto us 
by his Son, whom he hath appointed heir of all 
things. Heb. 1. 1, 2. 

7th. That he hath taken the Church to be his 
Bride : 

Christ loved the church, and gave himself for 
it: that he might sanctify and cleanse it with the 
washing of water by the word . that he might pre- 
sent it to himself a glorious church, not hav- 
ing spot, or wrinkle, or any such thing. Eph. 5. 25, 
26, 27. 

8th. That he has not only purchased her to 

himself, but that he is Lord of all creation : 

Jesus Christ : he is Lord of all. Acts 10. 36. 

9th. That though now his people are poor and 
weak and despised, the great Redeemer will 
come and claim his and their rightful inher- 
itance : 

I goto prepare a place for you. And if I go 
and prepare a place for you, I will come again, 
and receive you unto myself; that where I am, 
there ye may be also. John 14. 2, 3. 

39. Was the "Redeemer" also the "revenger 
of blood"?— It was the nearest relation in both 
cases. 

40. Will the Lord Jesus, when he comes again, 
fulfill that double character? — The Lord Jesus 
shall be revealed from heaven with his mighty 
angels, in flaming fire taking vengeance on them 
that know not God, and that obey not the gospel 
of our Lord Jesus Christ: who shall be punished 
with everlasting destruction from the presence 
of the Lord, and from the glory of his power; 
when he shall come to be glorified in his saints, 
and to be admired in all them that believe. 2. 
Thess. 1. 7-10. 

41. On whom will he execute justice ? — See 
No. 40. 

42. What effect should this solemn truth have 
on our minds?— It should stir us up to flee at 
once to Jesus, our Redeemer, from the wrath to 
come. 

43. In Rev. 5. 5 the Lord Jesus is called " the 
root of David " ; to whom could that refer? — As 
God, Christ, was David's root or source ; as man, 
he was his son. In Boaz, his type, he may also 
have been David's Redeemer or root. 

44. Why is the Lord Jesus called " the root of 
David ", or Redeemer, in the same chapter as he 
is represented as the slain lamb? — Because he 
redeemed us, not only as our kinsman in the 
human nature, but as the sacrificed Lamb of God. 

Thou wast slain, and hast redeemed us to God 
by thy blood out of every kindred, and tongue, 
and people, and nation. Rev. 5. 9. 

45. Compare Acts 20. 28; Eph. 1. 7; Heb. 9. 
11-14 : 1 Pet. 1. 18-25, and say if there be any ex- 
cuse for those who neglect this great salvation. — 
No, for redemption through the blood of Jesus 
is now plainly revealed and preached to us. 

Eli and Samuel. (1 Sam. 1-3.) 

1. Who was Eli?— The priest— i. e., high priest. 
1 Sam. 1. 9. 

2. By whom was the priesthood in Israel ap- 
pointed?— By God himself. 

This is the thing that thou shalt do unto them 
to hallow them, to ministeruntome in thepriest's 
office: Take one bullock, and two rams without 
blemish, etc. Ex. 29. 1. 

3. Who was the first high priest?— Aaron. 

4. Who ought to have succeeded him in the 



ON THE OLD AND NEW TESTAMENTS. 



high priesthood ?— His sons Nadab and Abihu. 
Lev. 10. 

5. Which of Aaron's sons was high priest at his 
father's death ?— Eleazar. 

Take Aaron and Eleazar his son, and bring them 
up unto Mount Hor : and strip Aaron of his gar- 
ments, and put them upon Eleazar his son : and 
Aaron shall be gathered unto his people, and shall 
die there. Num. 20. 25, 2(J. 

6. From whom had Eli descended ? — From 
Ithamar, Aaron's younger son. 

7. Did his sons walk in the way of their father 
Eli?— No; they were very wicked. 1 Sam. 2. 12- 
17. 

8. What sin was Eli guilty of that brought 
upon him God's anger? — Only mildly reproving 
his wicked sons when he should have restrained 
them with the authority of a father. 1 Sam. 2. 
23, 24 ; 3. 13, 14. 

9. Who was Elkanah ? — A Levite of Mount 
Ephraim. 1 Sam. 1.1, 

10. What were the names of his wives?— Han- 
nah and Peninnah. 

11. Which did he love the most?— Hannah. 1 
Sam. 1. 5. 

12. What great trial had Hannah?— Not having 
any child. 1 Sam. 1. 10, 11. 

13. To whom did she tell her sorrow ? — To God 
in prayer. 

14. What did Eli suppose when he saw her 
lips moving in silent prayer? — That she was 
drunken. 1 Sam. 1. 13. 

15. When he found that he was mistaken, what 
did he say ?— Read 1 Sam. 1. 17. 

16. Did this comfort Hannah's heart? and had 
she her desire? — Her countenance was no more 
sad, and a child was born to her. 1 Sam. 1. 18, 20. 

17. What name did she. give the child? — 
Samuel. 

18. What is the meaning of that name? — 
"Asked of God." 

19. Why did she not go up with her husband to 
worship the next year? — She preferred waiting 
until her child was old enough to remain alto- 
gether in the house of the Lord to be his servant, 
according to her vow. 1 Sam. 1. 22, 11. 

20. By whose command used the children of 
Israel to go up to Shiloh to worship? — By God's 
command. 

21. How many times a year were all the men 
to appear before the Lord ?— Three times. Ex. 
23.17. 

22. Which feast must this have been when the 
women met as well?— The Passover, to which 
women sometimes went. 

Now his parents went to Jerusalem every year 
at the feast of the passover. Luke 2. 41. 

23. At what time of the year was this feast 
held?— About the end of March or beginning 
of April. 

24. Did Hannah do with the child as she had 
promised ?— She did. 1 Sam. 1. 24-28. 

25. How old was he when his mother took him 
up and dedicated him to the Lord ? — He was 
young, perhaps six years old. 1 Sam. 1. 24, 
margin. 

2G. Why was it wrong of Eli's sons to take any 
part of the sacrifice they liked? Which part had 
God appointed for the priest's use ? — Because 
God had assigned them a particular part, the 
breast and the right shoulder. Lev. 7. 31-34. 

27. What had God commanded relative to the 
fat of his sacrifices? — Read Lev. 3. 14-17. 

28. What condemnation did Eli's sons bring on 
themselves by eating the fat of the sacrifices? — 
Whosoever eateth the fat of the beast, of which 
men offer an offering made by fire unto the Lord, 
even the soul that eateth it shall be cut off from 
his people. Lev. 7. 25. 

29. Did the Lord send any messenger to warn 



Eli of the sin his sons were committing?— He 
sent a man of God, a prophet. 1 Sam. 2. 27-36. 

30. Is there any rule by which we may know if 
we are doing the will of God or not? What is it? 
—Thy word is a lamp unto my feet and a light 
unto my path. Ps. 119. 105. 

31. Did Eli regard this awful message? — Per- 
haps not sufficiently, as another awful message 
was sent to him some years afterward ; or it may 
have been too late and his sons become thoroughly 
hardened in sin. 1 Sam. 2. 25. 

32. What manifest token did the Lord give that 
he had accepted the gift of Hannah and chosen 
her son as a prophet of his own ?— God gave him 
a special call and message. 1 Sam. 3. 4-14, 20, 21. 

33. How old was Samuel when this occurred ? — 
About twelve, but some think he was much 
older. 

34. Had Eli instructed Samuel in the knowledge 
of God before this time? — No doubt Eli had made 
him acquainted with God's law, and explained 
to him the tabernacle service ; but Samuel had 
no experience yet of God's special way of making 
himself and his word or will known to his 
prophets. 1 Sam. 3. 7. 

35. Are there any children now who, though 
often seen in God's house, yet know him not? — 
It is to be feared there are but very few of them 
who know God, so as to love and' obey him, as 
Samuel did. 

36. When God called to Samuel, what did he 
answer? — Speak, for thv servant heareth. ISam. 
3.10. 

37. Have you answered God's call to you"! — If 
not, he is calling to you now as you listen to his 
word— calling you to be his child, and to give 
him your heart. Ask him, for his dear Son's 
sake, to help you to obey the call. Give your- 
self to him now. 

38. What solemn message did the Lord give 
Samuel concerning Eli's house ?— That he would 
punish it for ever. 1 Sam. 3. 11-14. 

39. Did the Lord continue to manifest himself 
to Samuel rather than to Eli?— He did. 1 Sam. 
3. 19-21. 

40. What did this show?— That God honors 
those who honor him, dishonors those who dis- 
honor him. 1 Sam. 2. 30. 

The Taking or the Ark. (1 Sam. 4-7.) 

1. Who were Israel's greatest enemies at this 
time?— The Philistines. 

2. What sinful act did Israel resort to when 
they found themselves smitten before the 
enemy ? — They brought the ark from its place 
at Shiloh. 1 Sam. 4. 3-5. 

3. What effect did it have on the Philistines ? — 
They were afraid at first, but roused each other to 
a great effort. 1 Sam. 4. 7-9. 

4. Of what was this a proof ?— That God was 
not with Israel, though the ark was. 

Go not up, for the Lord is not among you ; that 
ye be not smitten before your enemies. Num. 
14. 42. 

5. What was the fate of the ark, and of those 
who carried it ? — The ark was taken, and Eli's 
sons were slain. 1 Sam. 4. 11. 

6. How did Eli bear the tidings ?— He fell back 
and died. 1 Sam. 4. 18. 

7. What sorrowful event happened to the wife 
of Phinehas ?— She died in childbirth. 1 Sam. 4. 
19-22. 

8. What name did she give her son ere she 
died ?— Ichabod. 

9. What is the meaning of that name? — "No 
glory." 

10. Why did she choose it? — Because the 
glory had departed from Israel, the ark being 
taken. 

11. What did the Philistines do with the ark? 



33 



FOUR THOUSAND QUESTIONS AND ANSWERS 



— They set it beside their idol Dagon. 1 Sam. 5. 
1,2. 

12. What happened to their idol?— It fell on its 
face before the ark. 1 Sam. 5. 3, 4. 

13. Did this convince theni of the sin of idol- 
atry ? — Not at all. 

14. Whose office is it to open our minds to re- 
ceive the truth? — The Holy Spirit, who convinces 
of sin. 

When he, the Spirit of truth, is come, he will 
guide you into all truth. John l(i. 13. 

15. Had they not full opportunity, living act- 
ually within the land of Israel, to know about 
the true God?— Yes, but like thousands among 
ourselves now, they did not take advantage of 
it, and so they perished in their sins. 

I said not unto the seed of Jacob, Seek ye me in 
vain : I the Lord speak righteousness, I declare 
things that are right.— Look unto me, and be ye 
saved, all the ends of the earth : for I am God, and 
there is none else. Isa. 45. 19, 22. 

16. What does David say about idols in Ps. 
115?— Their idols are silver and gold, the work 
of men's hands. They have mouths, but they 
speak not : eyes have they, but they see not : 
they have ears, but they hear not : noses have 
they, but they smell not : they have hands, but 
they handle not : feet have they, but they walk 
not : neither speak they through their throat. 
They that make them are like unto them ; so is 
every one that trusteth in them. 

17." What proof did Dagon give of this in this 
history? — He could not take care of himself. 1 
Sam. 5. 3, 4. 

18. What calamities did God's presence bring 
on his enemies?— A painful disease and a plague 
of mice, and a deadlv destruction besides. 1 Sam. 

5. 6, 9, 11, 12 ; 6. 4, 5. 

19. What did they resolve to do? — To send back 
the ark with a trespass offering. 1 Sam. 6. 2, 3. 

20. What test did they employ to ascertain if 
indeed the God of Israel had brought on them 
all these miseries?— They yoked to the cart that 
carried the ark two cows, to see if they would 
go to the land of Israel without their calves. 1 
Sam. 6. 7-12. 

21. Who had power over the affections of these 
kine in making them go opposite to their natural 
feelings? — God alone. 

For every beast of the forest is mine, and the 
cattle upon a thousand hills. Ps. 50. 10. 

22. How was the ark received ?— With joy (1 
Sam. 6. 13) and a sacrifice of thanksgiving to God. 
1 Sam. 6. 14, 15. 

23. Of what act of impiety were the men of 
Beth-shemesh guilty? — Of looking into the ark 
(1 Sam. 6. 19), which caused God to slay fifty 
thousand and seventy men. 

24. Why was this act of theirs inexcusable ? — 
They shall not go in to see when the holy things 
are covered, lest they die. Num. 4. 20. 

25. Was the ark taken back again to Shiloh ? 
If not, where was it taken ? — To Kirjath-jearim. 1 
Sam. 7. 1. 

26. How long did it remain there? — Twenty 
years (1 Sam. 7. 2), until the repentance of Israel. 

27. Who afterward removed it ? and where did 
it go? — David removed it to Mount Zion. 2 Sam. 

6. 2-17. 

28. Did Israel repent of their sins? — They did, 
at the call of Samuel. 1 Sam. 7. 3-6. 

29. To whom did they apply ?— To Samuel, to pray 
for their deliverv from the Philistines. 1 Sam. 7. 8. 

30. What did he do for them?— He offered a 
sacrifice and cried unto the Lord. 

31. What proof did the Lord give that he ac- 
cepted their sacrifice and heard their prayer?— 
He caused a great thunder-storm and a defeat of 
the Philistines. 1 Sam. 7. 10. 



32. Of what use could the offering of that lamb 
be to them?— Because it typified or referred to 
Jesus, "the Lamb of God, which taketh away the 
sin of the world." John 1. 29. 

33. Is Samuel mentioned among those who 
had faith in Him who was to come? — Yes, in 
Heb. 11. 32. 

34. Why is the Lord Jesus said (Kev. 13. 8) to 
be •' the Lamb slain from the foundation of the 
world " ? — Because we are redeemed with the 
precious blood of Christ, as of a iamb without 
blemish and without spot : who verily was fore- 
ordained before the foundation of "the world, 
but was manifest in these last times for von. 1 
Pet. 1. 19, 20. 

35. Are there many ways by which we can be 
saved ?— There is one God, and one Mediator be- 
tween God and men, the man Christ Jesus ; who 
gave himself a ransom for all, to be testified in 
due time. 1 Tim. 2. 5, 6. Neither is there salva- 
tion in any other : for there is none other name 
under heaven given among men, whereby we 
must be saved. Acts 4. 12. 

36. What memorial did Samuel set up in re- 
membrance of this deliverance? — A stone called 
Eben-ezer, or "the stone of help". 1 Sam. 7. 12. 

37. What three characters did Samuel unite in 
his person? — Priest, prophet or teacher, and 
judge. 

38. Of whom was he thus a tvpe?— Of our Lord 
Jesus Christ. Deut. 18. 18, 19 ; 1 Sam. 2. 35 ; Gen. 
18. 25 ; Kev. 19. 11 ; 20. 11, 12 ; Matt. 25. 31, etc. 

39. If we believe that Jesus will ere long be 
our Judge, as he was the Priest to atone for us 
and the Prophet and Advocate to pray for and 
instruct us, what ought we to do? — Seek ye the 
Lord while he may be found, call ye upon him 
while he is near : let the wicked forsake his way, 
and the unrighteous man his thoughts : and let 
him return unto the Lord, and he will have 
mercy upon him ; and to our God, for he will 
abundantly pardon. Isa. 55. 6, 7. 

Saul. (1 Sam. 9-31.) 

1. Who was Saul?— Son of Kish. 1 Sam. 9. 

2. Of which tribe was he? — Benjamin. 

3. What was there remarkable about his per- 
son? — He was very tall and verv handsome. 1 
Sam. 9. 2. 

4. What power did God allow to rest upon 
him?— His Spirit, as he did to Balaam — in his 
gifts, but not his graces ; in his enlightening, 
but not his converting power. 1 Sam. 10. 10. 

5. Are there not some characters more diffi- 
cult to understand than others? — There are, as 
the tares of the East resemble the wheat, and 
the sheep the goats. 

6. What contradictions do there appear in 
Saul's character? — In many things he honored 
Samuel and honored God, "but he mixed his re- 
ligion with superstition, and was proud, disobe- 
dient and self-willed. 

7. How can we come to a conclusion in so 
judging ? — No man can serve two masters : for 
either he will hate the one, and love the other ; 
or else he will hold to the one, and despise the 
other. Ye cannot serve God and mammon. 
Matt. 6. 24. 

8. What made the children of Israel first think 
of having a king? — Because Samuel was old, and 
his sons were unfit to help him or succeed him. 
1 Sam. 8. 5, 20. 

9. How did Samuel feel about it ? — He was dis- 
pleased with their so dishonoring and disobey- 
ing God. ISam. 8. 6. 

10. How was he comforted ? — By prayer, and 
direction from God. 1 Sam. 8. 6, 7. 

11. In what spirit did the Lord give them a 
king?— In anger: "I gave thee a king in mine 
anger." Hos. 13. 11. 



34 



ON THE OLD AND NEW TESTAMENTS. 



12. How did God establish the kingdom in his 
hand? — Bv a victory over the Ammonites. 1 Sam. 
11. 11-15. 

13. Did Saul follow up this victory ?— He next 
attacked the Philistines. 1 Sam. 13. 

14. Who was Jonathan ? — Saul's son. 

15. What marked difference was there between 
him and his father? — He was of a modest and 
affectionate disposition, and loved David. 

16. Who obtained the victory recorded in 1 
Sam. 13. 3?— Jonathan. 

17. Who reaped the honor of it ? — Saul. 1 Sam. 
13. 3, 4. 

18. Was it not unworthy of Saul to take the 
glory that did not belong to him? — It was. 

19. How did Saul again show his mean spirit in 
this same chapter? — By retiring to Gilgal, leav- 
ing Jonathan and his men exposed to the enemy. 
1 Sam. 13. 2, 4. 

20. What did Samuel say to Saul when he 
came? — He reproved him for offering a sacrifice 
to God without the high priest. 1 Sam. 13. 13. 

21. What proof does this chapter give us of the 
degraded state into which Israel had fallen? — 
The Philistines did not allow them arms, or even 
a smith to sharpen their tools. 1 Sam. 13. 19, 20. 

22. What glorious victory does 1 Sam. 14. 4-23, 
31 record?— Over the Philistines between Mich- 
mash and Aijalon. 

23. Who was the brave warrior here?— Jona- 
than. 1 Sam. 14. 4-14. 

24. How did Saul nearly spoil the victory of 
that day ? — By pledging his people to eat nothing 
all day until the battle was won. 1 Sam. 14. 24. 

25. Was not an oath a very sacred thing? — 
When thou shalt vow a vow unto the Lord thy 
God, thou shalt not slack to pay it : for the Lord 
thy God will surely require it of thee; and it 
would be sin in thee. But if thou shalt forbear 
to vow, it shall be no sin in thee. Deut. 23. 21, 
22. 

26. What proof can you give of this in 2 Sam. 
21. 7 ? — King David spared Mephibosheth, the son 
of Jonathan the son of Saul, because of the Lord's 
oath that was between them, between David and 
Jonathan the son of Saul. 

27. Was not that transaction another proof of 
Saul's cowardly disposition ? Who were the 
Gibeonites ?— It was cowardly of Saul to kill 
those who trusted to the Israelites' oath, and 
were not prepared to defend themselves. 2 Sam. 
21. 2. They were Amorites who had deceived 
the Israelites, but whom they had promised not 
to kill. Josh. 9. 

28. What great touchstone has God given to try 
man by ? — Not every one that saith unto me, 
Lord, Lord, shall enter into the kingdom of 
heaven ; but he that doeth the will of my Father 
which is in heaven. Matt. 7. 21. 

29. What test of obedience did God require from 
Saul? — That in fighting with the Amalekites he 
should destroy their sheep and oxen also. 1 Sam. 
15.3. 

30. How did he act? — He spared the best of 
them. 1 Sam. 15. 9. 

31. How did Samuel feel?— He was grieved. 1 
Sam. 15. 11. 

32. How did Samuel act?— He told Saul that he 
should be no longer king. 1 Sam. 15. 23. 

33. How did Saul's real character come out in 
this transaction ? — He showed himself more 
anxious to please his people for his own honor 
than for the honor of God. 1 Sam. 15. 30. 

34. What accident happened to Samuel's gar- 
ment as he turned away from Saul ? — It was rent. 
1 Sam. 15. 27. 

35. What prophecy did Samuel utter in con- 
nection with it? — That God had rent his kingdom 
from him, and had given it to a better man. 1 
Sam. 15. 28. 



36. When did Saul next see Samuel? — When 
Saul prophesied before him in Rarnah, whither 
Saul had gone to see him (1 Sam. 19. 24), and after- 
ward when Samuel came and appeared to Saul, 
bv God's permission, at the summons of the witch 
of Endor. 1 Sam. 28. 3-20. 

37. What proof does that transaction give us 
that God never alters the word that he has once 
spoken ? — Because Samuel repeated and con- 
finned God's former judgment against him. 1 
Sam. 28. 17. 

38. Was not the woman surprised at what she 
herself had been permitted to do ? — She cried out 
from fear. 1 Sam. 28. 12. 

39. Suppose any of the departed dead could re- 
turn to us again, could they add to the testimony 
of Scripture? — They could only confirm it. 

If they hear notMosesand the prophets, neither 
will they he persuaded, though one rose from the 
dead. Luke 16. 31. 

David. (1 Sam. 16.) 

1. Who was David?— The youngest son of Jesse, 
a Bethlehemite. 1 Sam. 16. 1. 

2. What prophecy was spoken of the tribe of 
Judah by Jacob? — Judah, thou art he whom thy 
brethren shall praise : thy hand shall be in the 
neck of thine enemies ; thy father's children shall 
bow down before thee. Gen. 49. 8. 

3. Why did the Lord reject Saul from being 
king ? — Because he had hot obeyed his com- 
mands. 1 Sam. 15. 11, 23. 

4. Whom did he choose in his place ?— David. 
1 Sam. 16. 1. 11-13. 

5. Who was appointed to anoint David? — 
Samuel. 1 Sam. 16. 1. 

6. Why had the Lord chosen Saul? — On account 
merely of his being a tall and a noble-looking 
man ; God being displeased with the Israelites' 
asking for a king. 1 Sam .9.2. 

7. Did the same rule apply to David ? — No ; he 
was chosen rather on account of his qualities of 
mind and heart. 1 Sam. 16. 0, 7. 

8. How was Samuel taught this? — By being told 
to reject Jesse's elder sons. 

9. What occupation was David following at this 
time ?— Keeping sheep. 1 Sam. 16. 11. 

10. What deplorable loss did Saul sustain when 
the Spirit of the Lord rested upon David? — The 
Spirit departed from himself. 1 Sam. 16. 14. 

11. What evil power took possession of Saul?— 
An evil spirit, by permission of God. 

12. In what way did he obtain comfort? — By 
having some one to play to him on the harp. 1 
Sam. 16. 16. 

13. Who was selected as his minstrel?— David. 1 
Sam. 16. 18-23. 

14. What did this prove? — The guiding provi- 
dence of God. 

15. As David was then a shepherd, what psalm 
may we suppose he sang on his harp to the king? 
— Perhaps the twenty-third. 

16. What effect did' David's sweet harp have on 
the king?— He was soothed and refreshed, but 
Jesus Christ and his Spirit, alone, can give our 
troubled conscience peace. 

David and Goliath. (1 Sam. 17.) 

1. Did David continue to live with Saul?— No; 
he returned to his father's sheep. 1 Sam. 17. 15. 

2. Did his intercourse with Saul's court unfit him 
for a shepherd's life? — By the grace of God, it 
seems not to have done so. 

3. Where were David's brothers at this time? — 
The three eldest went with Saul to battle. 1 Sam. 
17. 13. 

4. What did Jesse desire David to do? — To take 
his brothers a present, and see how they fared. 1 
Sam. 17. 17, 18. 



35 



FOUR THOUSAND QUESTIONS AND ANSWERS 



b. Who were Israel's greatest enemies at this 
time? — The Philistines. 

6. What had these enemies particularly to en- 
courage them to right at this time? — The giant 
Goliath was on their side. 1 Sam. 17. 4-11. 

7. What did David do when he got to the 
camp?— He asked who Goliath was, and what 
was to be the reward for killing him. 1 Sam. 
17. 26. 

8. What effect did David's questions have on 
his brothers?— Eliab thought him proud and 
presumptuous, and was angry with him. 1 Sam. 
17. 28. 

9. How did David answer them?— Meekly and 
calmly. 1 Sam. 17. 29. 

10. For what pleasing traits of character was 
David always remarkable ?— Gentleness, patience 
and forbearance. 

11. What was he called?— A man after God's 
own heart. Acts 13. 22. 

12. Give some texts in which God commends a 
meek and gentle spirit.— I therefore, the prisoner 
of the Lord, beseech you that ye walk worthy of 
the vocation wherewith ye are called, with all 
lowliness and meekness, with longsuifering, for- 
bearing one another in love. Eph. 4. 1, 2. Put on 
therefore, as the elect of God, holy and beloved, 
bowels of mercies, kindness, humbleness of mind, 
meekness, longsuffering ; forbearing one another, 
and forgiving one another, if any man have a 
quarrel against any : even as Christ forgave you, 
so also do ye. Col. 3. 12, 13. 

13. What is said to be " of great price" in the 
Lord's estimation ? — The ornament of a meek and 
quiet spirit. 1 Pet. 3. 4. 

14. Who was the most meek and gentle Being 
who ever lived? — Christ also suffered for us, leav- 
ing us an example, that ye should follow his 
steps : who did no sin, neither was guile found in 
his mouth : who, when he was reviled, reviled not 
again ; when he suffered, he threatened not ; but 
committed himself to him that judgeth right- 
eously. 1 Pet. 2. 21-23. 

15. Of whom are we commanded to " learn " ? — 
Of Jesus Christ. 

Take my yoke upon you, and learn of me ; for I 
am meek and lowly in heart. Matt. 11. 29. 

16. Did David gain the information that he 
sought?— He did. 1 Sam. 17. 25-27. 

17. What was the result?— David undertook to 
fight with the Philistine. 1 Sam. 17. 32. 

18. How did Saul wish to prepare David? — With 
Saul's own armor. 1 Sam. 17. 38. 

19. Did he use the armor ?— No, because he was 
unaccustomed to it. 

20. What preparation did David make ? — He 
only took his staff and sling and five stones in a 
bag. 1 Sam. 17. 40. 

21. What was the result of the engagement? — 
The giant was killed by the first stone slung. 1 
Sam. 17. 49. 

22. Was only the giant slain?— The Philistines 
fled, and many of them were slain. 

23. What did David do with the head and 
armor of Goliath?— He brought the head to Saul 
and to Jerusalem, and put the armor in his tent. 

24. How was it that. David had such power? — 
Because he trusted in the Lord his God. 

25. Is his act of faith mentioned in Heb. 11? — 
Yes, in verse 32. 

David and Jonathan. (1 Sam. 17. 55- 

58; 18; 19; 20.) 

1. What remarkable question did Saul ask 
Abner when David went to fight the giant? — 
Whose son David was. 1 Sam. 17. 55. 

2. Was Abner able to answer Saul's question? — 
He was not. 

3. How did they ascertain who the young con- 



queror was?— Saul ascertained it from David's 
own mouth. 

4. Which of Saul's sons standing by felt his soul 
knit to David?— Jonathan. 1 Sam. 18. 1. 

5. What touching proof did he give of his love? 
—He gave him his robes and some of his arms, 
though the scarceness of arms had made them 
especially valuable. Compare 1 Sam. 18. 4 with 1 
Sam. 13. 22. 

6. What joyful song did the women sing when 
they went to meet the conquerors after the battle ? 
—Saul has slain his thousands, and David his 
ten thousands. 1 Sam. 18. 7. 

7. What effect did this have on Saul? — It made 
him jealous and angry. 

8. How did David behave himself? — Wisely. 1 
Sam. 18. 14. 

9. Did Saul remember his promise to give his 
daughter in marriage to the man who should slay 
Goliath?- No ; he gave her to another man. 1 
Sam. 18. 17-19. 

10. What artful design did he form to get David 
slain? — He required him to kill one hundred 
Philistines as the price of his daughter Michal. 
hoping he would have been killed himself. 1 
Sam. 18. 25. 

11. Did it succeed? — No; David slew tw-o hun- 
dred, and was unhurt. 

12. What was Saul obliged to do? — To give 
him his daughter Michal for his wife. 1 Sam. 18. 
27. 

13. Did Saul's daughter love David? — Yes. 1 
Sam. 18. 20, 28. 

14. How did she prove this?— By letting him 
down from a window, that he might escape her 
father's rage. 1 Sam. 19. 12-17. 

15. Whv was David obliged to flee? — Because 
Saul designed to kill him. 1 Sam. 19. 1, 15. 

16. Would Jonathan believe this?— No. 1 Sam 

20. 1,2; 19. 4-7. 

17. Where did David first escape to?— To Sam- 
uel, in Ramah. 1 Sam. 19. 18. 

IS. What wonderful power did God exercise 
over the messengers sent to lake David? — The 
power of his Spirit, causing them to prophesv 
like Samuel's prophets. 1 Sam. 19. 20, 21. 

19. Did David venture into Saul's presence 
again? — He seems to have done so at Naioth in 
Ramah. 1 Sam. 19. 22-24 ; 20. 5. 

20. How did Jonathan assure himself that his 
father desired David's death?— Bv what David 
said. 1 Sam. 20. 3. 

21. When he discovered it, what course did he 
take?— He promised to tell David of Saul's de- 
signs. 1 Sam. 20. 9. 

22. What beautiful covenant did they make 
together? — That Jonathan should warn David, 
and that David should be kind to Jonathan and 
his children. 1 Sam. 19. 12-17, 23. 

23. Where did they each go afterward ?— David 
to his former hiding-place, and Jonathan to his 
father. 1 Sam. 20. 19 ; 19. 2. 

David a Fugitive. (1 Sam. 21-31.) 

1. Whither did David flee ?— To Nob. 

2. What did he obtain there?— Some bread. 

3. Did he do this honorably ?— No : he pre- 
tended he was on the king's business. 1 Sam. 

21. 2. 

4. What made him tell a lie?— Want of food, 
and fear that the priest would not give it him. 

5. Did not this show a want of faith in the 
living God, who had hitherto so wonderfully 
preserved him ? — It did. 

6. To what place did he next proceed?— To 
Gath. 1 Sam. 21. 10. 

7. Did he act more consistently there?— No ; he 
pretended to be mad, that he might escape being 
imprisoned. 1 Sam. 21. 11-13. 

8. What does this show us?— That even the best 



36 



ON THE OLD AND NEW TESTAMENTS. 



men often fall into weakness and sin through 
their forgetfulness of God. 

9. Where did he go when he left Achish?— To 
the cave Adullam. 1 Sam. 22. 1. 

10. Who came to him there? — Every one that 
was discontented or in debt or distress. 1 Sam. 
22. 2. 

11. What kind care did he take of his father and 
his mother?— He got the king of Moab to receive 
and protect them. 1 Sam. 22. 3, 4. 

12. Why were they obliged to leave their native 
place, Bethlehem? — Because the garrison of the 
Philistines was then in Bethlehem. 2 Sam. 23. 14 ; 

1 Chron. 11. 15, 16. 

13. Who joined David here? — Jonathan, in the 
wilderness of Ziph. 1 Sam. 23. 15, 16. 

14. Is there any description given of his men ? 
— Three mighty chiefs are there mentioned who 
slew great numbers of the Philistines; and thir- 
ty other valiant men, among whom Abishai and 
Benaiah are especially noted for their exploits. 

2 Sam. 2!; 1 Chron. 11. 

Id. What proof of love did his men give him 
at this time ?— Three of them broke through the 
host of the Philistines to fetch him water from 
a favorite well. 2 Sam. 23. 16 ; 1 Chron. 11. 18. 

16. How did he show the tenderness of his 
heart in return ? — By declining to drink what 
had been obtained at so great a risk of his men's 
lives, and by pouring out the water in thankful- 
ness to God. 

17. What are courage and tenderness, united, a 
proof of ? — Of a truly manly character. 

18. What cowardly act was Saul again guilty of 
toward the priests who had helped David?— He 
ordered them to be slain. 1 Sam. 22. 17. 

19. How did David and his noble little band of 
warriors employ themselves? — In fighting with 
the Philistines, and rescuing the inhabitants of 
Keilah. 1 Sam. 23. 1-5. 

20. When Saul heard it, what did he resolve to 
do ?— To besiege Keilah, and take David prisoner. 
1 Sam. 23. 7, 8. 

21. How did the Lord deliver David when Saul 
had nearly taken him? — By causing the Philis- 
tines to invade the land, David having first prayed 
for direction, and Jonathan having given him 
encouragement from God. 1 Sam. 23. 27, 28, 10, 
11, 16. 

22. Did Saul again go after David? — Yes, in the 
wilderness of Kngedi. 1 Sam. 24. 1, 2. 

23. How did David behave when the Lord put 
Saul in his power?— He would not kill him nor 
allow his men to do so. 1 Sam. 24. 4-7. 

24. What effect did this have on Saul ?— He wept 
and spoke kindly to David. 1 Sam. 24. 8-22. 

25. What treatment did David at this time meet 
with from Nabal?— He refused to give food to 
David and his men, though they had taken 
nothing from him all the time they had been 
hiding and in want of provisions near him. 1 
Sam. 25. 1-13. 

26. How did Nabal's wife act ?— She went to 
him with a supply of food. 1 Sam. 25. 14-31. 

27. What proof did she give of the high honor 
in which she held David (though an exile) at her 
husband's death ?— She became his wife. 1 Sam. 
25. 39-42. 

28. Did Saul again seek after David ?— Yes, in 
the wilderness of Ziph. 1 Sam. 26. 1, 2. 

29. How did David revenge himself ?— By again 
sparing Saul's life. 1 Sam. 26. 7-12. 

Dearly beloved, avenge not yourselves, but 
rather give place unto wrath: for it is written, 
Vengeance is mine ; I will repay, saith the Lord. 
Therefore if thine enemy hunger, feed him ; if he 
thirst, give him drink: for in so doing thou shalt 
heap coals of fire on his head. Be not overcome 
of evil, but overcome evil with good. Rom. 12. 
19-21. 



30. With what heathen did David again join 
himself? — With Achish, king of Gath. 1 Sam. 27. 

31. Was this right ?— No ; it was contrary to God's 
commandments to Moses and Joshua. 

32. What difficulties did David bring upon 
himself by this unholy alliance ?— He was invited 
by Achish to join him in fighting against the 
Israelites. 1 Sam. 28. 1, 2. 

33. Where was David when the last decisive 
battle between Saul and the Philistines was 
fought?— At Ziklag. 

34. To which side did David offer himself and 
his men ?— To Achish. 1 Sam. 29. 8. 

35. Is it not likely he would have gone over to 
the side of Israel ? — No doubt. 

36. How did God preserve him from so very 
dangerous a position?— By inducing the Philis- 
tine leaders to object to his being with them. 1 
Sam. 29. 4, 5. 

37. What event happened to him and his men 
while they were absent from Ziklag?— The Ama- 
lekites burnt the city, and carried away the wo- 
men and children captive. 1 Sam. 30. 1, 2. 

38. Did they recover their treasures? — Yes. 

39. How?— They pursued and slew the Ama- 
lekites, and recovered all, after David had laid his 
trouble before God and obtained direction from 
him. 1 Sam. 30. 6-20. 

40. What did he do with the spoil that thev 
won? — He divided it among all his men who had 
taken part in the pursuit or fight. 1 Sam. 30. 
21-25. 

41. What tremendous battle was happening in 
Israel while David and his men were thus em- 
ployed ?— A battle with the Philistines in Mount 
Gilboa. 1 Sam. 31. 1. 

David King in Hebron. (2 Sam. 1-4.) 

1. How was David employed when the news 
came to him of the death of Saul and Jonathan ? 
— He was returned to Ziklag. 2 Sam. 1. 1. 

2. What effect did the death of Saul have on 
David? — He mourned for him and wept. 2 Sam. 
1.12. 

3. How did Saul die?— By his own hand, after 
being wounded by the Philistines. 1 Sam. 31. 
3,4. 

4. What did David do to the young man who 
by his own confession had killed Saul ? — He 
ordered one of his soldiers to kill him. 2 Sam. 
1. 14-16. 

5. What touching record did David leave of his 
love to Saul and Jonathan? — A song of lamenta- 
tion. 2 Sam. 1. 17-27. 

6. Did David at once go and possess the king- 
dom ? How did he act ? — Yes ; after seeking di- 
rection from God. he w-ent up to Hebron, and was 
there anointed king. 2 Sam. 2. 1-4. 

7. Which tribe first acknowledged David's 
claim? — Judah. 

8. What act of unnecessary bloodshed took place 
at Gibeon? — A battle between the men of Judah 
and the men of Israel, who had Ish-bosheth, a 
son of Saul, for their king. 2 Sam. 2. S-17. 

9. Which were victorious, Joab's men or Ab- 
ner's ? — Joab's. 

10. What happened to Asahel, Joab's brother? 
—He was killed by Abner. 2 Sam. 2. 18-23. 

11. How long did the war continue between the 
houses of Saul and David ? — About two years. 2 
Sam. 2.10: 3. 1. 

12. What event turned the scale on David's 
side?— Abner's deserting Israel on account of a 
quarrel with Ish-bosheth, and offering to make 
terms with David. 2 Sam. 3. 6-20. 

13. Did David receive Abner? — Yes, with hos- 
pitality and honor. 2 Sam. 3. 20. 

14. How did Joab like this ?— He blamed David 
for it. 2 Sam. 3. 24, 25. 



37 



FOUR THOUSAND QUESTION'S AND ANSWERS 



15. What did Joab do?— He killed Abner in re- 
venge for the death of Asahel. 2 Sam. 3. 27. 

16. What course did David take when he heard 
this?— He called upon all the people to mourn 
with him for Abner. 2 Sam. 3. 31. 

17. What traits of character does David's con- 
duct display ?— Tenderness of heart and readiness 
to forgive. 

18. Did David approve of Joab's conduct ?— No ; 
as Abner was no longer a rebel, and as Joab had 
killed him deceitfully and revengefully in time 
of peace. 

19. Why did he not punish him?— Because he 
had not the power. 2 Sam. 3. 39. 

20. Who was Zeruiah ?— The mother of Abishai, 
Joab and Asahel. 

21. Of what act of treachery were the servants 
of Ish-bosheth guilty?— They killed their master. 
2 Sam. 4. 2, 5-8. 

22. Did not the death of Ish-bosheth clear the 
way to David's ascent to the throne of Israel? — 
It did, as no one else was seeking to be king. 

23. Did David on this account reward the mur- 
derers? How did he act toward them?— So far 
from rewarding them for their treachery and in- 
fidelity, he ordered them to be slain. 

David and the Ark of God. (2 Sara. 
5 and 6, and 1 Chron. 14; 15; 16.) 

1. How old was David when all Israel came to 
anoint him king? — Thirty. 2 Sam. 5. 4. 

2. What was David's first conquest?— The 
stronghold of Zion. 2 Sam. 5. 7. 

3. What was there about this city that renders 
it so remarkable and makes it of peculiar interest 
to us ? — The temple in which our Lord so often 
taught was built there. 

4. What king made presents to David ?— Hiram, 
king of Tyre. 2 Sam. 5. 11. 

5. Where was Tyre ?— To the north of Canaan, 
on the borders of the Mediterranean Sea. 

6. For what was Tyre remarkable? — For its 
manufacture of purple dresses and for its com- 
merce. 

7. Did the Philistines treat David as Hiram had ? 
How did they act when they heard he was king ? 
— No ; they went to fight against him. 2 Sam. 
5.18. 

8. What did the Philistines take with them to 
battle ? — Images of their gods. 2 Sam. 5. 21. 

9. How was David guided? — By God, whose 
direction he had sought. 2 Sam. 5. 19. 

10. Which host conquered?— David's. 2 Sam. 
5.20. 

11. What became of the gods of the Philistines? 
—David burnt them. 2 Sam. 5. 21. 

12. What was David's next act? — To bring the 
ark from Kirjath-jearim. 2 Sam. 6. 2, 3. 

13. How came the ark to be at Kirjath-jearim ? 
—Because God had not yet directed it to be re- 
moved thence. 

14. Where was the tabernacle at this time ?— In 
Gibeon. Scott on 2 Sam. f>. 17. 

15. In whose house had the ark been kept? — In 
the house of Abinadab. 1 Sam. 7. 1. 

16. In what way did they bring it? — In a new 
cart. 2 Sam. 6. 3. 

17. What happened to Uzzah? — He died by the 
hand of God for thoughtlessly and rashly taking 
hold of so sacred a thing asthe ark when it seemed 
about to fall. 2 Sam. 6.6, 7. 

18. How did David feel?— He was displeased, 
and afraid to go farther. 2 Sam. 6. S-10. 

19. What did he do with the ark then?— He 
placed it in the house of Obed-edom the Gittite. 
2 Sam. 6. 10. 

20. How ought the ark to have been brought ? 
— By hand, with staves. Num. 4. 15. 

21. How many months had elapsed before 



38 



David had courage to fetch the ark ?— Three. 2 
Sam. 6. 11. 

22. What induced him then to do it ?— The 
blessing that rested upon those who had the 
charge of it. 2 Sam. 6. 12. 

23. How was it accomplished this time?— The 
Levites bore the ark with staves upon their 
shoulders. 1 Chron. 15. 2, 15. 

24. Why was Michal, David's wife, offended 
with David ?— Because of his dancing to the music 
before the ark. 2 Sam. 6. 20. 

25. What did David's manner really express?—. 
Religious joy and humble thankfulness. 

26. Of whom in his humility was David a type ? 
—Of Christ, the lowlv one of heart. 

27. Where did David place the ark ?— In a tent 
on Mount Zion, in the city of David. 1 Sam. 7. 1, 
3; 16. 1. 

28. Was he satisfied with this ? What did he 
desire to do ?— No ; he desired to build for the ark 
a house of cedar. 1 Sam. 17. 1. 

29. Did the Lord permit him to do it ?— No. 

30. How did the Lord make his will known to 
David ?— By Nathan the prophet, ] Sam. 7. 3-15. 

31. What did David feel? and what did he say? 
— He felt deeply humble and very unworthyof 
God's promised blessings, and prayed to God to 
confirm his word. 1 Sam. 7. 16-27. 

32. In whom was David's house to be confirmed 
for ever ? — In Jesus Christ, as Zacharias declared 
in Luke 1. 68-70. 

33. Was the claim of Jesus as " son of David " 
acknowledged when he was on earth ? When ? 
— Yes, when he rode into Jerusalem. 

And the multitudes that went before, and that 
followed, cried, saying, Hosanna to the son of 
David ! Matt. 21. 9. 

34. When does Jesus call himself " the offspring 
of David " ?— In Rev. 22. 16. 

35. Has he yet sat on David's throne?— No; 
we see not yet all things put under him. Heb. 
2.8. 

36. Where is it said "I will give to him the 
throne of his father David " ?— The Lord God shall 
give unto him the throne of his father David : 
and he shall reign over the house of Jacob for 
ever ; and of his kingdom there shall be no end. 
Luke 1. 32, 33. 

37. When will this be fulfilled ?— When Christ 
returns to judge and reign. 

David's Conquest — -His Sin. (2 Sam. 
8-12 ; 1 Chron. 18-20.) 

1. What had God's promise been of the boun- 
dary of Israel's possession ? — " From the river of 
Egypt unto the river Euphrates." 

2. What conquests did David make which ful- 
filled this ? — The conquest of the Philistines, Moah- 
ites, Ammonites and Syrians. 2 Sam. 8. 1, 2, 6, 12, 
14 ; 10. 19. 

3. What splendid armor had the Svrians? — 
Golden shields. 2 Sam. 8. 7. 

4. What did David do with the spoil that he 
took in battle?— He gave the gold and silver and 
brass for the ornament and service of the taber- 
nacle. 2 Sam. 8. 10. 11. 

5. How did he arrange his kingdom ?— He made 
Joab commander-in-chief; Jehoshaphat, his- 
torian; Zadok and Ahimelech, priests; and his 
own sons and others, judges and officers. 2 Sam. 
8. 15-18. 

6. Did he forget his friend Jonathan in this his 
prosperity? What proof did he give ?— No ; he 
inquired after the family of Saul, and gave Saul's 
land and a place at his own table to Mephibo- 
sheth, son of Jonathan. 2 Sam. 9. 

7. How often was it customary for kings to go 
forth to battle?— "At the return of the year." or 
in spring. 



ON THE OLD AND NEW TESTAMENTS. 



8. Whom did David send to besiege Rabbah ?— 
Joab. 2 Sam. 11. 1. 

9. Where was David ?— At Jerusalem. 

10. Why did David send Uriah with a letter to 
Joab, telling him to put him in the front of the 
battle? — In order that he might be killed. 2 Sam. 
11. 15. 

11. Why did David wish the brave Uriah to die ? 
— That he might get pc's^GS 1 •: n of' his wife, with 
whom he had committed adultery. 

12. Was not this a very awful siii ? — Yes ; it was 
adding murder to his other shocking sin. 

13. Whom did the Lord send to convince David 
of his sin?— Nathan the prophet. 2 Sam. 12. 1. 

14. How did he do it ?— By a parable. 

15. Did the Lord pardon David ? — Yes, and said 
he should not die. 2 Sam. 12. 13. 

16. Did he not say also that in his feelings as a 
father he would chastise him for it? — Yes, by the 
•death of his child ; and he was also punished by 
Absalom's rebellion. 2 Sam. 12. 14. 

17. How did David feel? — It is believed that his 
deep sorrow for his sin is expressed in the fifty- 
first Psalm. 

18. Did the Israelites conquer Rabbah ? — Yes. 2 
Sam. 12. 26. 

19. What message did Joab send to David? — 
That he should come and have the honor of com- 
pleting the conquest of the city himself. 2 Sam. 

12. 27, 28. 

20. Although David got the honor of conquer- 
ing Rabbah, and had the crown placed on his 
head, do you think he felt happy in it when the 
brave Uriah had died under the walls? — No ; he 
said his sin was ever before him. Ps. 51. 3. 

21. What signal proof did the Lord give to David 
of his full and free forgiveness? — By giving him 
another child. 2 Sam. 12. 24. 

22. What was the name of this child? — Solo- 
mon. 

23. What was the meaning of the name ?— 
" Peaceable." 

24. What name did Nathan the prophet add to 
this? and what did it mean ? — Jedidiah, " Be- 
loved of the Lord." 2 Sam. 12. 25. 

25. Through whom must we obtain forgiveness 
of our sins ? — Through Jesus Christ. 

26. Is there any limit to God's forgiving grace ? 
— No ; he will abundantly pardon. Isa. 55. 7. 

27. What did Jesus say to the woman whom he 
forgave when on earth?"—" Neither do I condemn 
thee : go and sin no more." John 8. 11. 

David and Absalom. (2 Sam. 13-22.) 

1. Who was Absalom? — A son of David. 2 Sam. 

13. 1. 

2. Why did ha flee away to Geshur? — Because 
he had killed his half-brother Ammon for out- 
raging his sister Tamar. 2 Sam. 13. 28, 32, 37. 

3. How long did he stay there ? — Three years. 

4. Who brought him back again ? — Joab, who 
bv a kind contrivance had gotten David's leave. 
2 Sam. 14. 23. 

5. How did he repay his father's kindness? — By 
making a conspiracy against him. 2 Sam. 15. 

6. What punishment had the Lord said should 
spring from David's own house ? — The sword and 
other evils. 2 Sam. 12. 10, 11. 

7. Why? — Because of his taking Uriah's wife. 

8. How did Absalom steal away the people's 
affections from David? — By artful speeches and 
promises and civilities. 2 Sam. 15. 2-6. 

9. When David heard of the conspiracy, what 
did he do ? — He fled from Jerusalem. 2 Sam. 15. 
13-16. 

10. Who went with him?— All his household 
and six hundred men from Gath. 2 Sam. 15. 
16-18. 

11. What famous counselor followed Absalom ? 
—Ahithophel. 2 Sam. 15. 31. 



12. Who managed by an artifice to set his coun- 
sel aside ?— Hushai, David's friend. 2 Sam. 16, 
32-37 ; 17. 1-14. 

13. Whose advice did Absalom follow?— Hu- 
shai's. 2 Sam. 17. 14. 

14. What effect did this have on Ahithophel? 
—He hanged himself. 2 Sam. 17. 23. 

15. Why did Hushai give this advice?— That he 
might secure David's escape. 

16. Who slew Absalom ? — Joab. 

17. How was it done ? — As Absalom hung from 
an oak tree by his hair, which had become en- 
tangled as he rode under it. 2 Sam. 18. 9-15. 

18. What command had David given about 
Absalom to his captains?— That they should deal 
gently with him for his sake. 2 Sam. 18. 5. 

19. Did Joab seem to care for this? — Not at all. 
2 Sam. 18. 11, 14. 

20. How did David feel, and what did he say, 
when Absalom was slain ? — He was deeply dis- 
tressed, and said, " Would God I had died for" thee, 
O. Absalom, my son, my son!" 2 Sam. 18. 33; 
19. 1-4. 

21. Of what sin was Absalom guilty ?— Rebel- 
lion against his father and against his king. 

22. Of whom in both these particulars was he a 
type ? — Of Satan, the rebel against God. 

23. Describe Absalom's person. — He was the 
handsomest man in the country, and was re- 
markable for his long, flowing hair. 2 Sam. 14. 
25, 26. 

24. What does the Lord say about pride in 
Proverbs? — Pride, and arrogavicy, and the evil 
way, and the froward mouth, do I hate. 8. 13. 
When pride cometli, then eometh shame : but 
with the lowly is wisdom. 11. 2. Pride goeth be- 
fore destruction, and an haughty spirit before a 
fall. 16. 18. 

25. Was peace at once again restored to Israel ? 
—It was. 2 Sam. 19. 9, 14. 

26. Whom had David appointed captain of his 
host instead of Joab? — Amasa. 2 Sam. 19. 13. 

27. How did Joab act on hearing this? — He 
killed him. 2 Sam. 20. 9, 10. 

28. What relation was Amasa to David? — 
Nephew, as son of his sister Abigail. 

29. Did David again spare Joab from punish- 
ment ? — Yes ; he continued to be commander-in- 
chief. 2 Sam. 20. 23. 

30. Who quelled the insurrection ?— Joab. 2 
Sam. 28. 14. 

31. What was a famine in Israel a sign of?— 
National guilt. Deut. 28. 

Heaven is shut up, and there is no rain, because 
they have sinned against thee. 1 Kings 8. 35. 

32. What were David's feelings when a famine 
of three years visited Israel? — Doubtless he felt 
compassion for his suffering people, and be- 
lieved that the famine was a visitation of God. 2 
Sam. 21. 

33. Of whom did he inquire?— Of the Lord. 2 
Sam. 21. 1. 

34. What was the Lord's reply? — That the 
famine was in consequence of the guilt incurred 
by the nation when Saul and his people slew the 
Gibeonites. 2 Sam. 21. 1, 2. 

35. What expiation did the Gibeonites require ? 
—The death of seven of Saul's sons. 2 Sam. 21. 6. 

36. What touching proof of a mother's love did 
Rizpah give?— She watched the bodies of her 
sons night and day, to prevent their being torn 
by birds or beasts. 2 Sam. 21. 10. 

37. What old enemies of David's again showed 
themselves?— The Philistines. 2 Sam. 21. 15. 

38. What proof have we of David's declining 
strength and of the faithful love of his follow- 
ers? — He was faint in battle, and Abishai pre- 
served his life, and his people said he should no 
longer go out with them to battle. 2 Sam. 21. 
15-17. 



39 



FOUR THOUSAND QUESTIONS AND ANSWERS 



39. What is the twenty-second chapter of 2 
Samuel about?— It is David's psalm of thanks- 
giving for deliverance from his enemies. 

David's Transgression, his Last Ar- 
rangements, and Death. (2 Sam. 24 ; 
1 Chron. 21-29 ; 1 Kings 1 ; 2.) 

1. By whom was David tempted to number 
Israel ? — Satan. 1 Chron. 21. 1. 

2. What is Satan called in I Pet. 5. 8 ? — A roar- 
ing lion, walking about seeking whom he may 
devour. 

3. Who remonstrated with David?— Joab. 2 
Sam. 24. 3. 

4. Did not David's heart smite him after he had 
doneit?— Yes ; he said he had sinned greatly and 
done very foolishly. 2 Sam. 24. 10. 

5. What was God's promise to Abraham as to 
the number of Israel ? — That it should be very 
great, like the number of the stars. 

6. Whom did the Lord commission to reprove 
David ?— The prophet Gad. 2 Sam. 24. 11. 

7. What did he offer him?— The choice of one 
of three punishments. 

8. Which did David choose? and why?— 
Famine or pestilence, rather than war: the' im- 
mediate hand of God, rather than the hand of 
man. 

9. At what spot did the destroying angel stop? 
— The threshing-floor of Araunah. 2 Sum. 24. 16. 

10. What event had occurred on that hill about 
eight hundred years before ?-=-The offering up of 
Isaac (in the opinion of some). 

11. Of what was that circumstance a type?— 
Of the sacrifice of Christ as the atonement for 
sin. 

12. How did David know that the Lord had 
accepted his offering? — By the plague being 
stayed. 2 Sam. 24. 25. 

13. By whose authority did he consecrate the 
threshing-floor of Araunah? — Bv the authoritv of 
the prophet Gad. 2 Sam. 24. 18. 

14. Why did he not go up to the tabernacle at 
Gibeon ? — Because he was afraid of meeting the 
angel again at the place of God's special presence. 
1 Chron. 21. 29, 30. 

15. What preparations did he make for the fu- 
ture building of the temple?— Hewn stone, gold, 
silver, iron, brass and cedar. 1 Chron. 22. 2-5, 
14-1C. 

16. What solemn charge did David give to Sol- 
omon concerning the temple? — To build it as 
David himself had desired to do. 1 Chron. 22. 
6-16. 

17. What other arrangements did David make? 
— He divided the priests and Levites and other 
officers into orders, and fixed theirduties. 1 Chron. 
23. 23-27. 

18. Who showed David the pattern of the fu- 
ture temple? — God himself, by his Spirit. 1 Chron. 
28. 12, 19. 

19. Did any one besides David contribute to- 
ward the future glory of the temple?— The chiefs 
and the people. 1 Chron. 29. 6-9. 

20. Whom did David make king over Israel be- 
fore he died ?— Solomon. 1 Chron. 23. 1. 

21. Who had aspired to be king?— Adonijah, 
one of David's sons. 1 Kings 1. 5, 6. 

22. What charge did David give to Solomon 
concerning Joab and Shimei ?— That they should 
receive the punishment due to their guilt. 1 Kings 
2. 5, 6, 8, 9. 

23. What were the last words of David?— Now 
bless the Lord your God. 1 Chron. 29. 20. 

24. How old was David when he died? — 
Seventy. 

25. How many years had he reigned in He- 
bron? How many over all Israel?— David was 
thirty years old when he began to reign, and he 



reigned forty years. In Hebron he reigned over 
Judah seven years and six months ; and in Je- 
rusalem he reigned thirty and three years over 
all Israel and Judah. 2 Sam. 5. 4, 5. 

26. In what respect was David a man after 
God's own heart?— In the general character of 
his life, and in his being a type of Christ, his own 
beloved Son. 

David a Type of Christ. 

1. What is the meaning of the name of Christ? 
— "Anointed." 

2. Was David made king at the time he was 
anointed ? — He was not at the time of his first 
anointing by Samuel. 

3. Tell how this circumstance is typical of the 
Lord Jesus Christ. — Because, though Christ's 
kingdom began when he was anointed with the 
Holy Ghost and commenced his ministry on earth, 
his great universal reign has not yet taken 
place. 

4. What was David before he was called from 
his father's house?— A keeper of sheep. 

5. What wild beasts did he fight with and kill? 
— A lion and a bear. 

6. Of whom are those beasts a type? — Of Satan 
the roaring lion. 1 Pet. 5. 8. 

7. Who is "the Good Shepherd" who gives 
"his life for the sheep "?— Jesus Christ. Job" 
10. 11. 

8. What was David's conduct to his father- 
That of a faithful, devoted and obedient son. 1 
Sam. 17. 20, 34, 35. 

9. Of whom is it recorded, " This is my beloved 
Son in whom I am well pleased"?— Of Jesus 
Christ. Matt. 3. 17. 

10. In what relative position did David stand 
to Saul?— In that of servant to a master. 

11. What ought a servant to be?— Honest, dili- 
gent, faithful and zealous, as serving God as veil 
as man. 

12. How did David behave himself while serv- 
ing Saul?— Faithfully in duty and forbearing 
under provocation. 

13. Of whom is it recorded, "I delight to do 
thv will, O my God " ?— Of Christ in the name of 
David. Pe. 40." 8. 

14. Did David bear any other characters? Was 
he a prophet?— Many. Yes. 

15. Did he speak of Jesus in the Psalms?— 
Constantly, but especially in Psalms 22 and 
110. 

All things must be fulfilled, which were written 
in the law of Moses, and in the prophets, and in 
the Psalms, concerning me. Luke 24. 44. 

16. When did the Lord Jesus quote from the 
Psalms? — Jesus saith unto them, Yea; have ye 
never read, Out of the mouth of babes and 
sucklings thou hast perfected praise? (Matt. 
21. 16: Ps. 8. 2) ; Jesus cried with a loud voice, 
saying, Eli, Eli, lama Sabacthani? that is to 
say, Mv God, my God, whv hast thou forsaken 
me? (Matt. 27. 46; Ps. 22. 1) ; and in other 
places. 

17. Of whom, then, as Psalmist, is David a type? 
—Of Christ. 

18. Was not David a warrior, a captain and a 
leader?— He was. 

19. What Scriptures show that the Lord Jesus 
was all these?— Behold, I have given him for a 
witness to the people, a leader and commander 
to the people. Isa. 55. 4 : Rev. 19. 13-15. The 
Captain of . . . salvation. Heb. 2. 10. 

20. Where was David born ?— Doubtless at 
Bethlehem, where Jesse his father lived. 1 Sam. 
17. 12-15. 

21. Where was Jesus born ?— At Bethlehem. 
Matt. 2. 1. 

22. Was the kingship of David acknowledges 



ON THE OLD AND NEW TESTAMENTS. 



at once? — No; Saul and his son Ish-bosheth op- 
posed or rebelled against hirn. 

23. Were there not a few who did recognize 
David as the anointed of God, even in his ad- 
versity ? Name them. — Samuel, Jonathan, Ahim- 
elech, Gad, the Adullarnites, Abiathar, Abigail, 
Joab, Abishai, Asahel aud others. 

24. Were there any who owned the glory of 
Jesus when he was here in abasement ? — There 
were his apostles and disciples, and many women 
who ministered unto him. 

25. Did not the followers of David dearly love 
him?— They did. 

26. Did they not even risk their lives for his 
sake? — Many of them did in battle, and three of 
them to only get him some water for his thirst. 

27. And what is the feeling of those who own 
Jesus as their Iaord and Master?— A feeling, more 
or less warm and strong, of devoted, self-denying 
love 

28. What did David feel toward them? — A ten- 
der and grateful love. 

29. How did Jesus testify his estimation of love 
shown to him ? — Whosoever shall give to drink 
unto one of these little ones a cup of cold water 
only in the name of a disciple, verily I say unto 
you, he shall in no wise lose his reward. Matt. 
10. 42. Inasmuch as ye have done it unto one 
of the least of these my brethren, ye have done 
it unto me. Matt. 25. 40. 

30. Did David conquer other nations, and rule 
beyond the limits of the twelve tribes of Israel ? — 
He conquered the Syrians, Ammonites and 
others. 

31. By what name is Jesus called in Rev. 19. 10? 
— King' op kings and Lord op lords. 

32. What earthly throne is said to be everlast- 
ing? — David's. 

Thine house and thy kingdom shall be estab- 
lished for ever before thee : thy throne shall be es- 
tablished for ever. 2 Sam. 7. 16. 

33. Of whom must that be spoken ?— Of Christ, 
the King. 

34. To whom does the parable in Luke 19. 12- 
27 refer ?— The parable of the returned nobleman 
calling his servants to account refers to Christ 
coming again in his kingdom. 

35. Ought we not, then, to examine our hearts 
to see who is reigning there ? — Yes ; for if he is 
not ruling over our affections now, we shall not 
be partakers of his kingdom hereafter. 

36. Have we not each some talent we shall be 
called to an account for ? — Yes ; we all have time 
and influence, and more or less of means and 
abilities, to use for God's glory. 

37. Will you not have to give an account of 
even this lesson? — Yes ; and of every sermon we 
hear. 

38. What should you, then, strive to do?— To 
remember what we' hear, and, by the grace of 
God, to live and act according to it. 

39. Was David's reign a type of the peaceful 
reign of the Lord Jesus ? — No ; he had been a man 
of war. 

40. Which king's reign is a type of it?— Solo- 
mon's. 

41. What is the meaning of the name Solomon? 
— " Peaceable." 

Solomon. (1 Kings 1-11 ; 1 Citron. 21-29 ; 
2 Chron. 1-9.) 

1. Of whom was Solomon a type ?— Of Christ, 
his peaceful reign being like the final kingdom 
of the Prince of Peace. 

2. Whose son was he ? — David's. 

3. What did the children cry of Jesus in the 
temple when he w r as on earth ? — Hosanna to the 
son of David ! Matt. 21. 15. 

4. Read John 6. 15, and say what temporal 



honor the people wished to force upon Jesus. — 
Jesus perceived that they would come and take 
him by force, to make him a king. 

5. Was the Lord Jesus rightful heir to David's 
throne on earth ? — Yes. 

6. Would he consent to take it from their 
hands ? — No. 

7. From whom will the Lord Jesus receive his 
kingdom? — From (jod the Fatherin theappoinled 
time. 

8. What did these same people do to the Lord 
Jesus very soon afterward?— They derided his 
claim to be king and clamored for his cruci- 
fixion. 

9. When will Jesus take to himself his great 
power and reign ? — At the dav of judgment. Rev. 
11. 15-18. 

10. Is this coming glory prophesied of iD 
Scripture?— In 2 Thess. 1. 7-10, and other places. 

11. What was the first thing that Solomon did 
when he came to the throne — that is, after his 
father's death ? — He put Joab and Shimei (among 
others) to death. 1 Kings 2. 28-46. 

12. Who had previously condemned them? — 
David. 1 Kings 2. 5, 6, 8, 9. 

13. How will our final award be settled ? — He 
that believeth and is baptized shall be saved ; 
but he that believeth nol shall be damned. 
Mark 16. 16. Look to yourselves, that we lose 
not those things which" we have wrought, but 
that we receive a full reward. 2 John 8. 

14. Who will be our Judge? — God, in Christ. 
i.l5. How does the Lord judge? — Man looketh 

on the outward appearance, but the Lord looketh 
on the heart. 1 Sam. 16. 7. 

16. By what standard shall we be judged ? — He 
that rejecteth me, and receiveth not my words, 
hath one that judgeth him : the word that I 
have spoken, the same shall judge him in the 
last day. John 12. 48. 

17. Did Jesus judge men when ne was on earth ? 
—No. 

If any man hear my words, and believe not, 
I judge him not: for I tame not to judge the world, 
but to save the world. John 12. 47. 

18. To what time does the Lord Jesus defer the 
judgment?— To the last day. John 12. 48. 

19. Were not David in deferring the judgment, 
and Solomon in executing it, great types of this? 
— Yes. 

20. Have sinners any hope from the circum- 
stance that God delays judgment? — None at all, il 
they remain impenitent. 

21. Say what merciful reason the apostle Peter 
gives for delay in the last chapter of his Second 
Epistle. — The Lord is not slack concerning his 
promise, as some men count slackness ; but is 
longsuffering to us-ward, not willing that any 
should perish, but that all should come to re- 
pentance. 2 Pet. 3. 9. 

22. Can vou give some texts where the certainty 
of the judgment-day is spoken of?— Behold, the 
Lord cometh with ten thousands of his saints, 
to execute judgment upon all. Jude 14, 15. When 
the Son of man shall come in his glory, and all 
the holy angels with him, then shall he sit upon 
the throne of his glory : and before him shall be 
gathered all nations ; and he shall separate them 
one from another, as a shepherd divideth his 
sheep from the goats : and he shall set the sheep 
on his right hand, but the goats on the left.— And 
these shall go away into everlasting punishment : 
but the righteous into life eternal. Matt. 25. 31- 
36, 40. Behold, he cometh with clouds ; and 
every eye shall see him, and they also which 
pierced him : and all kindreds of the earth shall 
wail because of him. Rev. 1. 7. 

23. Can you give a description of it? — I saw a 
great white throne, and biro, that sat on it, from 
whose face the earth and the heaven fled away : 



41 



FOUR THOUSAND QUESTIONS AND ANSWERS 



and there was found no place for them. And I 
saw the dead, small and great, stand before God ; 
and the hooks were opened : and another book 
was opened, which is the book of life : and the 
dead were judged out of those things which 
were written in the books, according to their 
works. And the sea gave up the dead which 
were in it; and death and hell delivered up the 
dead which were in them : and they were judged 
every man according to their works. And death 
and hell were cast into the lake of fire. This 
is the second death. And whosoever was not 
found written in the book of life was cast into the 
lake of fire. Rev. 20. 11-15. 

24. Will it be of any use for us to run to " the 
altar" (as Joab did) then? — No; the day of sal- 
vation will have past, there will remain no more 
sacrifice forsin, and the mountains and rocks will 
be no shelter from the wrath of the Lamb. 

25. Of whom is the altar a type ? — Of Christ, the 
refuge now from the wrath to come. 

26.' Wken should we flee to Jesus and lay hold 
of his righteousness ? — "Now is the accepted time." 
2 Cor. 6. 2. 

27. Who was Solomon's queen? — Pharaoh's 
daughter. 1 Kings 8. 1. 

28. Had Egypt been a friend or enemy to Israel 
in former time? — An enemy and oppressor for a 
long time after Joseph's death. 

29. Was it not remarkable that Solomon should 
choose a bride from Egypt? — Yes, but she is sup- 
posed to have embraced the Jewish religion. 

SO. Of whom was Solomon's bride a type ?— Of 
the Church, the bride of Christ. Rev. 19. 7, 8. 

31. For whom did the Lord Jesus die ? Was it 
for angels ?— Forasmuch then as the children are 
partakers of flesh and blood, he also himself like- 
wise took part of the same. Heb. 2. 14. 

32. By taking on himself our nature, to what 
place of dignity has he raised his people? — To be 
" heirs of God, and joint heirs with Christ " (Rom. 
8. 17), and "to sit with" him "in" his ".throne." 
Rev. 3. 21. 

33. By whose command did Solomon build the 
temple ?— By command of God. 1 Kings 5. 5. 

34. Who had prepared greatly for this before 
him?— David. 1 Chron. 22. 

35. Why was not David permitted to build the 
temple ?— Because he had " been a man of war." 
1 Chron. 28. 3. 

36. To whom had the pattern been shown? — 
To David "by the Spirit" of God. 1 Chron. 28. 
11, 12. 

37. Who selected the place on which the temple 
was to be built ?— David. 1 Chron. 21. 28-22. 2. 

38. On what mountain was it built? — Moriah. 2 
Chron. 3. 1. 

39. What wondrous act of faith had taken place 
on that mountain about eight hundred years be- 
fore ? — It has been supposed that Abraham offered 
up Isaac on this spot. 

40. What is on that mountain now? — The 
Turkish mosque or church of Omar. 

41. Who provided Solomon with timber, etc.? 
— Hiram, king of Tyre. 1 Kings 5. 1, 8-10. 

42. Was this a gift to Solomon, or did he pay for 
it?— Solomon paid wages and supplied food to 
Hiram's men (1 Kings 5. 6, 9), and gave him 
twenty cities in Galilee. 1 Kings 9. 11. 

43. Was anything done in Lebanon besides fell- 
ing the trees? — Stone was hewn from the quarries. 
1 Kings 5. 17. 

44. Was the stone also prepared before it came 
to the temple?— Yes. 1 Kings 5. 18. 

45. Of what was this a type? — Of the prepara- 
tion of God's people to be " the temple of the liv- 
ing God " (2 Cor. 6. 16), built upon the foun- 
dation of the apostles and prophets, Jesus Christ 
himself being the chief corner-stone. Eon. 
2. 20. 



42 



46. What is said in Matt. 25. 10 about being 
ready ?— While they went to buy, the bride- 
groom came ; and they that were ready went in 
with him to the marriage; and the door was 
shut. 

47. Can you see any resemblance between the 
state of these virgins in the parable and the trees 
of Lebanon in the time of Solomon ?— Both were 
fit and ready for the service for which they were 
required. 

48. What tree does the woodman select when he 
seeks timber?— A tree of the proper kind of wood, 
straight, sound and of sufficient size. 

49. What becomes of small wood, brambles, 
brushwood, etc. ? — They are burned. 

50. What warning word should we allow' to 
have influence over us?— Be ye also ready : for in 
such an hour as ye think riot the Son' of man 
cometh. Matt. 24. 44. 

51. How was Solomon's temple dedicated?— 
There was a solemn feast, the bringing in of the 
ark, Solomon's prayer and blessing, and a sacri- 
fice of peace offerings. 1 Kings 8. 

52. Who was raised up above all the people ? — 
Solomon. 

53. Who blessed them ?— Solomon. 

54. Of whom was he a type in this?— Of 
Christ. 

55. Who will be gathered together when God's 
spiritual temple, formed of living " stones, is 
reared ?— God's holy people. 

If any man defile the temple of God, him shall 
God destroy ; for the temple of God is holy, which 
temple ye are. 1 Cor. 3. 17. 

Ye also, as lively stones, are built up a spiritual 
house, an holy priesthood, to offer up spiritual 
sacrifices, acceptable to God by Jesus Christ. 1 Pet, 
2.5. 

56. Who is the foundation and chief corner- 
stone of that glorious building? — " Jesus Christ 
himself." Eph. 2. 20. 

57. Will it do to build good works or human 
merit on this foundation ? — We cannot add to or 
extend the foundation ; we can only build upon 
it the spiritual house, the . . . holy temple. 

58. What are all such vain things compared to 
in 1 Cor. 3. 11-17?— To wood, hay and stubble. 

59. What remarkable dream did Solomon have 
immediately after his father's death ?— That God 
asked him what he should give him. 1 Kings 
3.5. 

60. What did he ask for? — Wisdom to govern 
his people well. 1 Kings 3. 9. 

61. What did God promise to give him that he 
did not ask for? — Riches and honor. 1 Kings 

3. 13. 

62. Describe Solomon's grandeur. — He had an 
immense daily provision for his household, and 
thousands of chariot-horses and riders. 1 Kings 

4. 22, 23, 26. 

63. What queen, having heard of it from afar, 
came to visit Solomon?— The queen of Sheba in 
Arabia. 1 Kings 10. 

64. Was she disappointed ?— No ; she said that 
half had not been told her. 1 Kings 10. 7. 

65. What testimony did she leave behind her? 
—She testified to the blessedness of those who 
served the living God. 

66. Has the glory of the Lord Jesus been exag- 
gerated ?— No ; it exceeds all that is revealed to 
us on earth. 

Eye hath not seen, nor ear heard, neither have 
entered into the heart of man, the things which 
God hath prepared for them that love him. But 
God hath revealed them unto us bv his Spirit. 
1 Cor. 2. 9, 10. 

67. When the Lord Jesus compnred himself 
with Solomon, and spoke about the queen cf. 
Sheba, what did he say? — The queen of the south 
shall rise up in the judgment with this genera- 



ON THE OLD AND NEW TESTAMENTS. 



tion, and shall condemn it ; for she came from 
the uttermost parts of the earth to hear the wisdom 
of Solomon ; and, behold, a greater than Solomon 
is here. Matt. 12. 42. 

68. How and by what means may we hope to 
share that glory by and by ? — By giving him our 
faith and love and service now. 

69. What is the best proof we can give that we 
believe the Bible to be true?— Believing in the 
Saviour it reveals to us, obeying the commands 
it gives us, and making it known, as far as we can, 
to every creature. 

Proverbs. 

1. Who wrote the book of Proverbs ? — Solomon. 
Pro v. 1. 1. 

2. To whom is the book addressed ? — To his son 
Rehoboam. 

3. How many chapters does Solomon take in 
addressing his son before the Proverbs begin ?— 
Nine. 

Chapter 1. 

4. What does Solomon say is the beginning of 
wisdom ?— The fear of the Lord. Pro v. 1. 7. 

5. What does he say is an ornament of grace to 
the neck of a child? — Obedience to the instruc- 
tions of his father and mother. Prov. 1. 8, 9. 

6. How does he warn his son against sinners? — 
To keep out of their way. Prov. 1. 10-19. 

7. Whom does Solomon mean when he says, 
"Wisdom crieth without "?— Jesus Christ. 

Of him are ye in Christ Jesus, who of God is 
made unto us wisdom, and righteousness, and 
sanctification, and redemption. 1 Cor. 1. 30. 

The Son of man came eating and drinking, and 
they say, Behold a man gluttonous, and a wine- 
bibber, a friend of publicans and sinners. But wis- 
dom is justified of her children. Matt. 11. 19. 

8. Which is the onlv book that can be said to be 
" wisdom " 1—The Book, the Bible. 

Therefore also said the wisdom of God, I will 
send them prophets and apostles, and some of 
them they shall slay and persecute. Luke 11. 49. 

9. What has the Lord Jesus promised to " pour 
out "on those who "turn at his reproof"? — He 
has said that our heavenly Father will give the 
Holy Spirit to them that ask him. Luke 11. 13. 

10. And what has he said will be the condem- 
nation of those who refuse when he calls? — To 
be judged bv his word at the last dav. John 12. 48. 

11. What is written in 2 Cor. 6. 2?— Behold, now 
is the day of salvation. 

Chapter 2. 

12. What reward is promised those who seek 
diligently after the Lord Jesus, the true "Wis- 
dom " ?— That they shall find him. 

18'. What blessings will they enjoy? — Pardon, 
peace, grace, hope, joy. 

14. From what will it preserve them ? — True wis- 
dom preserves from the ways and society of the 
wicked.from all folly and sin, and from all real evil. 

15. Who rejoices to do evil ?— The ungodlv man. 
Prov. 2. 12-14. 

16. Who has promised to be the " guide of 
youth " ? — God, who thus invites the young to 
come unto him : 

Wilt thou not from this time cry unto me, My 
father, thou art the guide of my youtli ? Jer. 3. 4. 

17. What great contrast is there in this chapter 
between the upright and the wicked?— The up- 
right shall dwell in the land, and the perfect shall 
remain in it. But the wicked shall be cut off 
from the earth, and the transgressors shall be 
rooted out of it. Prov. 2. 21, 22. 

Chapter 3. 

18. How can we write anything on the tablets 
of our heart? — By fixing it in our memory and 
our affections. 



19. How can we hope that God will direct out 
path? — If we seek and trust his guidance rather 
than our own. Prov. 3. 5, 6. 

20. Why should we not be weary of God's cor- 
rection ?— Because it is a sure token of his wisdom 
and love. Prov. 3. 11, 12. 

21. Can you tell me some of the ways in which 
God corrects us ?— By sickness, losses.'disappoint- 
ments, and many things that are called accidents 
or misfortunes. 

22. Which does it make us, "happy" or un- 
happy, to find Jesus (the true "Wisdom")? — 
Happy, as we have then a treasure we can never 
lose. 

23. How did Solomon estimate wisdom?— Above 
riches and honor. 

24. What does the apostle Peter say about the 
value of the blood shed by the Lord Jesus? — That 
it is " precious." 1 Pet. 1. 19. 

25. What is the Lord Jesus to those who believe 
in him? — "Precious." 1 Pet. 2. 7. 

26. What is the Lord Jesus called in Matt. 13. 
44-46?— A treasure and a pearl of great price. 

27. What are " wisdom's " ways called?—" Ways 
of pleasantness and peace." Prov. 3. 17. 

28. What does the Lord Jesus himself say of 
those in Matt. 11. 28-30?— Come unto me, all ye 
that labour and are heavy laden, and I will give 
you rest. Take my yoke "upon you, and learn of 
me ; for I am meek and lowly in heart : and ye 
shall find rest unto your souls. For my yoke is 
easy, and my burden is light. 

29. Who is here spoken of as " the tree of life " ? 
— Jesus Christ, the true "Wisdom." Prov. 3. 18. 

30. Where was that tree first planted? — In the 
garden of Eden. Gen. 2. 8, 9. 

31. Will any one have a right to taste it again ? 
— Yes. 

Blessed are they that do his commandments, 
that they may have right to the tree of life, and 
may enter in through the gates into the city. Rev. 
22. 14. 

To him that overcometh will I give to eat of the 
tree of life, which is in the midst of the paradise 
of God. Rev. 2. 7. 

32. By whom did the Lord create the heaven 
and the earth ?— By Jesus Christ. 

In the beginning was the Word, and the Word 
was with God, and the Word was God. All things 
were made by him ; and without him was not any 
thing made that was made. John 1. 1, 3. 

Who is the image of the invisible God, the first- 
born of every creature : for by him were all things 
created, that are in heaven, and that are in earth, 
visible and invisible, whether they be thrones, or 
dominions, or principalities, or powers : all things 
were created by him, and for him. Col. 1. 15, 16. 

33. Have those anything to fear who put their 
trust in the Lord? Whv not? — No. Because God 
has promised it. Prov. 3. 5, 6, 21-26. 

34. Is there anv charge in this chapter to be 
benevolent?— Prov. 3. 9, 10, 27, 28. 

35. Who is an abomination to the Lord? — The 
froward or self-willed. Prov. 3. 32. 

36. What will be the glorious destiny of " the 
wise " ? — To inherit glory. Prov. 3. 35. 

37. Does this mean earthly or heavenly wis- 
dom ? — Heavenly, as mucli of the wisdom of this 
world is really folly and ends in shame. 

Chapter 4. 

38. What description does Solomon give of his 
father and mother in this chapter? — That his 
father wisely instructed him, and his mother ten- 
derly loved him. Prov. 4. 3, 4. 

39." Who was Solomon's father? — David. 

40. What was his mother's name?— Bathsheba. 

41. What instructions did David give him? — 
Prov. 4. 4-19. 

42. What great contrast is there in the eight 



43 



FOUR THOUSAND QUESTIONS AND ANSWERS 



eenth and nineteenth verses between " the just " 
and " the wicked " ? — The way of the just is light, 
and of the wicked dark. 

43. Can you give any examples from the New 
Testament where wickedness is compared to 
darkness?— This is the condemnation, that light 
15 come into the world, and men loved darkness 
Uther than light, because their deeds were evil, 
lohn 3. 19. Have no fellowship with the un- 
fruitful works of darkness, but rather reprove 
mem. Eph. 5. 11. The night is far spent, the day 
is at hand : let us therefore cast off the works of 
darkness, and let us put on the armour of light. 
Rom. 13. 12. 

44. What does the Lord Jesus call himself in 
John 8. 12 ?— The light of the world. 

45. What does Jesus command in Malt. 5. 16?— 
Let your light so shine before men, that they may 
see your good works, and glorify your Father 
which is in heaven. 

46. What does Solomon say of "wisdom" in 
the seventh and two following verses? — (Read 
them. ) 

47. Who is intended by wisdom? Who is it that 
shall give us the promised "crown of glory"? — 
Jesus Christ. 

Blessed is the man that endureth temptation ; 
for when he is tried, he shall receive the crown of 
life, which the Lord hath promised to them that 
love him. James 1. 12. 

When the chief Shepherd shall appear, ye shall 
receive a crown of glory that fadeth not away. 1 
Pet. 5. 4. 

looking unto Jesus the author and finisher of 
our faith. Heb. 12. 2. 

Henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, 
shall give me at that day; and not to me only, hut 
unto all them also that love his appearing. 2 Tim. 
4.8. 

48. What does Solomon say about the heart in 
this chapter at the twenty-third verse? — (Read it.) 

49. What does the prophet Jeremiah say about 
the heart? — The heart is deceitful above all 
things, and desperately wicked : who can know 
it? Jer. 17. 9. 

50. What did the Lord Jesus say about the heart 
when he was on earth ? — Out of the heart proceed 
evil thoughts, murders, adulteries, fornications, 
thefts, false witness, blasphemies. Matt. 15. 19. 

51. Repeat David's prayer respecting his heart. 
— Create in me a clean heart, God ; and renew 
a right spirit within me. Ps. 51. 10. 

52. Whose office alone is it to search the heart? 
— I the Lord search the heart, I try the reins, even 
to give every man according to his ways, and ac- 
cording to the fruit of his doings. Jer. 17. 10. The 
Lord seeth not as man seeth ; for man looketh on 
the outward appearance, but the Lord looketh on 
the heart. 1 Sam. 16. 7. Shall not God search this 
out? for he knoweth the secrets of the heart. Ps. 
44. 21. If thou sayest, Behold, we knew it not ; 
doth not he that pondereth the heart consider it ? 
and he that keepeth thy soul, doth not he know it ? 
and shall not he render to every man according 
to his works? Prov. 24. 12. Lord of hosts, that 
triest the righteous, and seest the reins and the 
heart. Jer. 20. 12. 

53. Who promises to renew the heart ?— I will 
give them one heart, and I will put a new spirit 
within you ; and I will take the stony heart out 
of their flesh, and will give them an heart of flesh. 
Ezek. 11. 19. A new heart also will I give you, and 
a new spirit will I put within you : and I will 
take away the stony heart out of your flesh, and 
I will give you an heart of flesh. Ezek. 36. 26. 

Chapters 5; 6: 7. 

54. By what endearing title does Solomon ad- 
dress the youth in these chapters? — The title of 
"son." 



•14 



55. What encouragement have we to regard God 
as our Father in Heb. 12. 5-7? — He speaks there 
tenderly to his afflicted people as children. 

Ye have forgotten the exhortation which 
speaketh unto you as unto children, My son, de- 
spise not thou the chastening of the Lord, nor faint 
when thou art rebuked of him : for whom the Lord 
loveth he chasteneth, and scourgeth every son 
whom he receiveth. If ye endure chastening, God 
dealeth with you as with sons ; for what son is he 
whom the father chasteneth not ? 

56. To what little insect are we referred as an 
example in Prov. 6. 6-8 ? — To the ant. 

57. What has a lazy person to expect? — Poverty 
and want. Prov. 6. 9-11. 

58. Name the seven things that the Lord hates. 
—See Prov. 6. 16-19. 

59. How can we bind a thing continually on 
our heart? — By thinking earnestly or affection- 
ately upon it. Prov. 6. 20, 27 ; 7. 2, 3. 

60. Is there any blessing attached to a child 
who is obedient to his parents? — Guidance in life 
and preservation from sin and harm are here 
promised. Prov. 6. 20, etc. 

61. Which is the only commandment among 
the Ten Commandments which has a promise 
joined with it?— The fifth. 

62. To what are a parent's instructions com- 
pared in Prov. 6. 23? — To a lamp or light. 

63. Where else is the word of God compared, as 
in this sense, to a lamp?— In Ps. 119. 105. 

Thy word is a lamp unto my feet, and a light 
unto my path. 

Chapters 8 ; 9. 

64. Whom does Solomon mean when he says, 
"Doth not wisdom cry? She standeth", etc.? — 
Christ Jesus, who is wisdom for us and in us. 

Of him are ye in Christ Jesus, who of God is 
made unto us wisdom, and righteousness, and 
sanctification, and redemption. 1 Cor. 1. 30. 

65. What does "Wisdom" say in chap. 8. 6? — 
Hear. 

66. What did the Lord Jesus sav, when on earth, 
in Matt. 11. 15 ; 13. 9?— He that hath ears to hear, 
let him hear. 

67. What does "Wisdom" say in chap. 8. 7?— 
My mouth shall speak truth. 

68. What does the Lord Jesus say in John 14. 6? 
—I am the truth. 

69. To what does Solomon compare " wisdom " ? 
— To gold and rubies. Prov. 8. 11, 19. 

70. What did St. Paul, in his letter to the Phil- 
ippians. consider all things when compared with 
Christ Jesus? — I count all things but loss for the 
excellency of the knowledge of Christ Jesus my 
Lord : for" whom I have suffered the loss of all 
things, and do count them but dung, that I mav 
win Christ. Phil. 3. 8. 

71. Does "the fear of the Lord" (Prov. 8. 13) 
mean hating God, or hating what he disapproves 
of? — It means hating what he disapproves of 
through love to him, and consequent fear of 
offending him. 

72. What does the Lord hate?— Pride and all 
other sin. Prov. 8. 13. 

73. If God hates pride, how ought we to feel 
toward that sin in ourselves?— We should hate it 
too. 

74. Bv whom do kings and princes rule?— By 
the King of kings and Lord of lords. Rev. 19. 
16. 

75. What encouragement does Jesus give to the 
voung to seek him?— Prov. 8. 32, 33. Suffer th« 
little children to come unto me, and forbid them 
not : for of such is the kingdom of God. And he 
took them up in his arms, put his hands upon 
them, and blessed them. Mark 10. 14, 16. 

76. What blessings are promised to those who 
choose him for their portion ?— Constant guidance 
upon earth and a lasting treasure in heaven. 



CLV THE OLD AND NEW TESTAMENTS. 



77. Where was the Lord Jesus when God created 
Jhe world '?— With God, as being God himself. 
I'rov. 8. 27-31. 

78. Had the Lord Jesus existed before that 
time '—Yes, from everlasting. Prov. 8. 22-26. 

79. Did Jesus even then take pleasure in his 
people? — He did. 

We love him, because he first loved us. 1 John 
4. 19. 

80. How does Jesus invite us to him? — Come 
unto me, all ye that labour and are heavy laden, 
and I will give you rest. Matt. 11. 28. 

81. What remarkable comparison is there be- 
tween Prov. 9. 1-5 and Matt. 22. 1-14?— The same- 
ness of the feast or provision of religious truth 
then and now, and of the welcome to it. 

82. Who spreads the feast? and who are invited 
to come?— Christ in each case spreads the feast, 
and all the needy are invited to come. 

83. Is not religion a personal thing?— Yes; the 
words in the singular number here betoken this. 
Prov. 8. 34, 35; 9. 12. No mere union, by sacra- 
ments or profession, with a Christian Church will 
save our souls. We should be able to say with 
St. Paul in Gal. 2. 20, he " loved me and gave him- 
self for me." 

84. Whose fault will it be if those who are thus 
invited, warned and counselled are lost at last? 
— Their own ; and this consciousness of wilful 
folly, as well as sin, will be a gnawing worm of 
anguish that will never die. 

EcCLESIASTES. 

1. By whom was Ecclesiastes written? — By 
Solomon. 

2. What is the meaning of the term Ecclesias- 
tes?— The " Preacher." 

3. Had Solomon any means of knowing the 
subject on which he wrote? How? — He had per- 
sonal experience and divine teaching. 

4. What was the result of his great knowledge ? 
— That all is vanity under the sun. Eccles. 
1. 2, 3. 

5. Was there anything that Solomon found 
under the sun sufficient to satisfy his soul? — 
Nothing. 

6. What is the meaning of that term "under 
the sun"? — Things that relate to this world 
alone. 

7. Where, then, must we look for solid happi- 
ness? — To the world to come. 

8. What will be the end of " everything under 
the sun " ? — The day of the Lord will come as a 
thief in the night ; in the wmich the heavens 
shall pass away with a great noise, and the ele- 
ments shall melt with fervent heat, the earth 
also and the works that are therein shall be 
burned up. 2 Pet. 3. 10. All the host of heaven 
shall be dissolved, and the heavens shall be 
rolled together as a scroll : and all their host 
shall fall down, as the leaf falleth off from the 
vine, and as a falling fig from the fig tree. Isa. 
34. 4. And the heaven departed as a scroll 
when it is rolled together ; and everv mountain 
and island were moved out of their places. Rev. 
6. 14. 

9. Where should we then lay up our treasure ? 
— Lay up for yourselves treasures in heaven, 
where neither moth nor rust doth corrupt, and 
where thieves do not breakthrough nor steal : for 
where vour treasure is, there will vour heart be 
also. Jlatt. 6. 20, 21. 

10. Did Solomon wish to impress this truth on 
us? — He did. 

11. What arguments does he use in Eccles. 12 
to urge this in early life ? — The approach of old 
age and of death. Eccles. 12. 1-7. 

12. What does he say is the conclusion of the 
whole matter? — Let us "hear the conclusion of the 



45 



whole matter : Fear God. and keep his command- 
ments : for this is the whole duty of man. For 
God shall bring every work into judgment, 
with every secret thing, whether it be good, or 
whether it be evil. Eccles. 12. 13, 14. 

13. Which, then, is the wisest and happiest per- 
son—he who lives in pleasure or he who lives to 
God ? — He who lives to God. 

14. What was the apostle Paul's estimate of 
present things and things to come?— I reckon 
that the sufferings of this present time are not 
worthy to be compared with the glory which 
shall be revealed in us. Rom. 8. 18. 'For our 
light affliction, which is but for a moment, 
worketh for us a far more exceeding and eternal 
weight of glory : while we look not at the things 
which are seen', but at the things which are not 
seen : for the things which are seen are temporal : 
but the things which are not seen are eternal. 2 
Cor. 4. 17, 18. 

15. What does Luke 16. 19-25 teach us?— The 
parable of the rich man and Lazarus shows us 
the sad end of those who have only earthly 
riches when they come to die. 

16. Can we venture to have a little of this world 
first, and hope for heaven after?— No. Luke 12. 
16-21. 

17. What was the apostle James's estimate of 
all that might be enjoyed " under the sun "?— Go 
to now, ye rich men, weep and howl for vour 
miseries that shall come upon you. Y'our riches 
are corrupted, and your garments are moth- 
eaten. Y'our gold and silver is cankered : and 
the rust of them shall be a witness against you, 
and shall eat your flesh as it were fire. Ye liave 
heaped treasure together for the last davs. James 
5. 1-3. 

18. Was it not the prospect of resurrection and 
the coming of the Lord that also sustained the 
apostle Paul ? — It was. 

I protest by your rejoicing which I have in 
Christ Jesus our Lord, I die daily. If after the 
manner of men I have fought with beasts at 
Ephesus, w-hat advantageth it me, if the dead rise 
not ? let us eat and drink ; for to morrow we die. 1 
Cor.. 15. 31, 32. 

19. Seeing life is uncertain, and death sure, 
what ought we to do? — Forsake our wicked way, 
and "seek the Lord while he may be found/ 
Isa. 55. 6, 7. 

Eehoboam. (1 Kings 11 and 12.) 

1. What great sin was Solomon guilty of in his 
latter days? — Idolatry, through the influence of 
his wives. 1 Kings 11. 4. 

2. What did the Lord say to Solomon about 
this? — That he would take away the greater part 
of his kingdom from his family. 1 Kings 11. 
11-13. 

3. To what "covenant" did the Lord refer ?- 
When thy days be fulfilled, and thou shalt sleep 
with fhy'fathers, I will set up thy seed after thee, 
which shall proceed out of thy bowels, and I will 
establish his kingdom. He shall build an house 
for my name, and I will stablish the throne of 
his kingdom for ever. I will be his father, and 
he shall be my son. 2 Sam. 7. 12-14. 

4. Had Solomon broken this covenant? — Yes, 
by his idolatry. 

5. AVhat we're the consequences ? — The stirring 
up of enemies after a long reign of peace. 

6. How- many adversaries did the Lord raise 
up against Solomon ?— Hadad the Edomite, Re- 
zon the Syrian, and Jeroboam his servant. 

7. Whom had Solomon to blame for this? — 
Himself alone, for his folly and sin. 

8. Whom have toe to blame for punishment if 
we sin against God ? — Ourselves alone. 

9. How long did Solomon reign ? — Forty years. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



10. Who succeeded him ? — Rehoboam, his son. 

11. Was he a wise or a foolish king? — A foolish 
one. 1 Kings 12. 

12. What is the proof?- -His following the ad- 
vice of young men iustead of old and experi- 
enced ones. 1 Kings 12. 6-14. 

13. What opinion do young people often form 
of their elders ?— They often and foolishly think 
that their elders are "behind the times, and are 
not so wise as they are themselves. 

14. What ought Rehoboam's history teach us? — 
To value and follow the advice of older and 
wiser relations and friends. 

The Kings of Israel — Jeroboam's Dy- 
nasty. (1 Kings 11. 26-43 ; 12-16.) 

1. Who was Jeroboam?— Son of Nebat and ser- 
vant of Solomon. 1 Kings 11. 26. 

2. What was the name of the prophet who 
foretold his honors?— Ahijah. 1 Kings 11. 29. 

3. How did he do this? — By tearing Jeroboam's 
outer garment into twelve pieces and giving him 
ten. 

4. When was this prophecy fulfilled? — At the 
revolt of the ten tribes. 1 Kings 12. 16. 

5. How was it brought about ? — Through Reho- 
boam's refusing to listen to his people's com- 
plaint, by the advice of his young and ignorant 
companions. 1 Kings 12. 16. 

6. How much of Israel did Jeroboam reign 
over? — Ten tribes. 1 Kings 12. 21. 

7. What wicked means did he use to keep the 
ten tribes under his rule? — Setting up idol-wor- 
ship in Bethel and Dan. 1 Kings 12. 28, 29. 

8. Where was Bethel?— In the tribe of Benja- 
min. 

9. What remarkable circumstance happened to 
Jacob there before he went to Syria? — His dream 
of the ladder between earth and heaven. 

10. How did Jacob distinguish the place when 
he returned from Syria ? Who was buried there ? 
—He built there an altar. Gen. 35. 7. Deborah, 
Rebekah's nurse. Gen. 25. 8. 

11. Is Bethel mentioned before Jacob's time ? — 
Abraham is said, in Gen. 12. 8, to have encamped 
near Bethel. 

12. Was not Jeroboam very wickedly wise to 
choose a place of such interest for his idol?— He 
was. 

13. What state must Israel have been in that 
Jeroboam could so easily turn them to idolatry ? 
—In a very ungodly state. 

14. How is it that Satan's temptations so easily 
prevail over us f— Because we do not sufficiently 
" watch and pray." 

1."). Had God's" law forbidden idolatry ?— Re- 
peatedly. 

16. Have we any excuse for sin ? — No, as we have 
the word of God to go to, and the voice of con- 
science and the striving of the Spirit within us. 

17. Is there any point on which God has left us 
in doubt of his mind and will?— None at all, as, 
besides particular directions, we have general ones 
that include all cases. 

18. Where must we go to learn God's will ? — To 
his holy word. 

19. What will be our condemnation if we do 
not? — Eternal punishment if we wilfully and 
habitually neglect it. 

20. Had the Israelites any excuse for idolatry, 
even though their king commanded it, when they 
had God's written law ?— Thev had no excuse at 
all. 

21. There was one of Jeroboam's family, though 
young in years, who feared the Lord; who was 
he? — Ahijah. 1 Kings 14. 13. 

22. What did his parents do when they feared 
he would die? — His mother went to Ahijah the 
prophet to have him cured. 1 Kings 14. 1-4. 



23. Why did they not go to the calf at Bethel t* 
save the child ? — Because they had no real con- 
fidence in their idol-god. 

24. Was it of any use that Jeroboam's wife dis- 
guised herself to the prophet?— No ; God knew it 
and made it known to him. 1 Kings 14. 5. 

25. Can we hide anything from God? — There is 
not a word in my tongue, but, lo, Lord, thou 
knowest it altogether. Thou hast beset me be- 
hind and before, and laid thine hand upon me. 
Whither shall I go from thy spirit? or whither 
shall I flee from thy presence? Ps. 139. 4, 5, 7, etc. 

26. What promises has God given to encour- 
age little children to love him ?— I love them 
that love me ; and those that seek me early shall 
find me. Prov. 8. 17. 

27. Does not this show that even a little chili 
in a wicked family who tries to serve God is not 
unnoticed by him ?— God's noticing Abijah shows 
this. 

28. How many of Jeroboam's race came to the 
crown of Israel ? — Onlv Nadab his son. 1 Kings 
15. 25-30. 

29. In what disgraceful state was Elah (the last 
of Jeroboam's family) when he was slain?— He 
was drunk. 1 Kings i6. 9. 

30. By whom was he slain?— By his servant 
Zimri. " 

The Disobedient Prophet. (1 Kings 13 
and 2 Kings 23. 15-18.) 

1. Did God suffer the sinful idolatry of Israel 
to go unrebuked ? — No. 

2. Whom did the Lord send to them?— A 
prophet. 1 Kings 13. 2, 3. 

3. How far did he go obedientlv to the Lord? — 
To Bethel only. 1 Kings 13. 1, 9, 10. 

4. Who was standing by the altar at Bethel 
when he got there?— Jeroboam. 

5. Was the prophet afraid to deliver his mes- 
sage ? — No. 1 Kings 13. 2, 3. 

6. When the king heard it, what did he do? 
— He put out his hand to seize the prophet. 1 
Kings 13. 4. 

7. Was not this a very daring act? How was it 
punished? — It was defying God. His arm was 
stiffened and dried up. 

8. How was the king's arm recovered ?— By the 
prophet's prayer. 

9. Did the man of God go home with the king 
and take refreshment with him? — No, for God 
had told him not to do so. 1 Kings 13. 7-9. 

10. Who tempted the man of God to turn aside? 
—An old prophet. 1 Kings 13. 11-19. 

11. Ought he to have rested on God's word 
spoken to him, or believed this old prophet's 
word ?— If there arise among you a prophet, or a 
dreamer of dreams, and giveth thee a sign or 
a wonder, and the sign or the wonder come to 
pass, whereof he spake unto thee, saying, Let us 
go after other gods, which thou hast not known, 
and let us serve them ; thou shalt not hearken 
unto the words of that prophet, or that dreamer 
of dreams: for the Lord your God proveth you. 
to know whether ye love the Lord your God 
with all your heart and with all your soul. Deut. 
13. 1-3. 

12. Did God use the lips of the old prophet 
again to reallv speak his word?— Yes. 1 Kings 13. 
20-22. 

13. Must not this have been heavy tidings to 
the disobedient one ?— It must indeed. How care- 
ful should we be to exactly obey ! 

14. How was the prophecy fulfilled?— He was 
killed by a lion. 1 Kings 13. 24. 

15. Did God quite cast off the man of God for 
this act of disobedience? — No; he preserved his 
body for burial, and took care that his prophecy 
was fulfilled. 



46 



ON THE OLD AND NEW TESTAMENTS. 



16. How did the old prophet feel toward him ? 
—He mourned for him and buried him, and 
wished to be laid beside him. 1 Kings 13. 29-31. 

17. What mark of respect also did Josiah, the 
king of Judah, pay to his memory in after years? 
— He " let no man move his bones." 2 Kings 
23.18. 

The Kings of Israel— Zimri, Omri 
and Ahab. (1 Kings 16-22.) 

1. Who was Zimri ? — One of the captains of 
Elah, son of Baasha. 1 Kings 16. 8, 9. 

2. What vengeance did he execute on the 
wicked family of Jeroboam?— He killed Elah, 
the third successor of Jeroboam. 

3. How long did Zimri reign ? — About seven 
days. 1 Kings 16. 15-19. 

4. What was his end? — He burnt himself in his 
house when surrounded by his enemies. 

5. Who reigned over Israel next? — Omri. 1 
Kings 16. 16. 

6. Who was he? and how long did he reign? — 
He was commander of the army, and reigned 
twelve years. 1 Kings 16. 23. 

7. What city did he purchase and make the 
chief city of Israel ?— Samaria. 1 Kings 16. 24. 

8. What was the name of his son? — Ahab. 

9. How was Ahab distinguished above the 
kings that went before him?— In wickedness. 1 
Kings 16. 30. 

10. What was the name of his wife? and whose 
daughter was she ? — Jezebel, daughter of the king 
of Zidon. 1 Kings 16. 31. 

11. What new idol-worship was she the means 
of bringing in ? — The worship of Baal. 

12. What is recorded of Jericho in his reign ? — 
That it was rebuilt by Hiel. 1 Kings 16. 34. 

13. Of what prophecy was this the fulfilment? 
— Joshua adjured them at that time, saying, 
Cursed be the man before the Lord, that r'iseth 
up and buildeth this city Jericho; he shall lay 
the foundation thereof in his firstborn, and in his 
youngest son shall he set up the gates of it (Josh. 
6. 26)— i. e., he should lose all his children dur- 
ing the building of it. 

14. Can God's word ever fall to the ground ?— 
No ; all must come to pass. 

15. Are there any prophecies yet to be fulfilled ? 
— Many in the book of Revelation and elsewhere 
as to the conversion and restoration of the Jews, 
the second coming and kingdom of Christ, the 
last judgment and other events. 

16. Are we interested in them ? — We are eter- 
nally in many of them. 

17. In what state should we at all times be 
found?— Watching and ready, as we "know not 
what hour" our "Lord doth come." Matt. 24. 
42,44. 

Elijah during Famine. (1 Kings 17.) 

1. Who was Elijah ?— A prophet of Gilead. 

2. Where was Gilead?— On the east of Jor- 
dan. 

3. What was Elijah commissioned to tell 
Ahab? — That there should be neither dew nor 
rain. 

4. Why did God send a famine on the land ?— 
It shall come to pass, if thou wilt not hearken 
unto the voice of the Lord thy God, to observe to 
do all his commandments and his statutes which 
I command thee this day ; that all these curses 
shall come upon thee, and overtake thee : cursed 
shalt thou be in the city, and cursed shalt thou 
be in the field. Cursed shall be thy basket and 
thy store. Cursed shall be the fruit of thy body, 
and the fruit of thy land, the increase of thy 
kine, and the flocks of thy sheep. Deut. 28. 
15-18. 

5. Where did God promise to provide for Eli- 



jah? and how?— By the brook Cherith, and bj 
means of ravens. 

6. When the brook dried up, where did the 
Lord command Elijah to go? — To Zarephath (1 
Kings 17. 9), where a widow would sustain 
him. 

7. In what sorrowful employment did Elijah 
find the woman engaged ? — In gathering sticks to 
dress her last meal. 

8. Did she seem aware of the wonderful mira- 
cle that was wrought day by day ? — No. 

9. What should this teach us? — To beware of 
not observing and not being thankful for the 
good providence of God. 

10. How did the Lord convince her that he was 
the living God ?— By Elijah's restoring her dead 
child to life. 

11. Did she confess it at last?— Yes. 1 Kings 
17. 24. 

12. What proof have we that God is the living 
God?— His word by St. Paul that "he giveth to 
all life and breath and all things," and that " in 
him we live and move and have our being." 

13. Is not the written word of God to us now 
what the spoken word was by the prophets then ? 
—Yes ; " we have a more sure word of prophecy," 
to which we should " take heed." 2 Pet. 1. 19. 

Elijah on Carmel. (1 Kings 18.) 

1. Were Israel at this time idolaters, or wor- 
shippers of the true God ? — Idolaters — worshippers 
of Baal. 

2. Were all Israel worshippers of Baal?— No; 
seven thousand of them were not. 

3. Who was Obadiah ? — Governor or steward of 
Ahab's house. 

4. What kind act had he performed when Jeze- 
bel, the wicked queen, slew the Lord's prophets? 
He had hid and fed them. 

5. How many years had the famine lasted 
when Elijah stood before Ahab? — Above two 
years. 1 Kings 18. 1. 

6. What did Ahab accuse Elijah of doing?— Of 
being the cause of Israel's trouble. 

7. Who was really to blame? — Ahab himself 
and the other idolaters. 

8. How did Elijah propose to decide the point 
as to who was the living God? — By observing 
upon whose sacrifice the fire came down from 
heaven. 1 Kings 18. 24. 

9. How does Isaiah describe idols? — He hew- 
eth him down cedars, and taketh the cypress 
and the oak : — he burneth part thereof in the 
fire ; with part thereof he eateth flesh ; he roast- 
eth roast, and is satisfied : yea, he warmeth him- 
self, and saith, Aha, I am warm, I have seen the 
fire : and the residue thereof he maketh a god, 
even his graven image : he falleth down unto it, 
and worshippeth it, and prayeth unto it, and 
saith, Deliver me ; for thou art my god. Isa. 44. 
14, 16, 17. 

10. How does the Psalmist describe them? — 
Their idols are silver and gold, the work of men's 
hands. They have mouths, but they speak not : 
eyes have they, but they see not : they have ears, 
but they hear not : noses have they, but they 
smell not : they have hands, but they handle 
not : feet have they, but they walk not : neither 
speak they through their throat. They that make 
them are like unto them ; so is every one that 
trusteth in them. Ps. 115. 4-8. 

11. Was it of any use for Baal's priests to cry 
to him? — None at all. 

12. How did Elijah mock them? — By telling 
them to crv aloud, as their god might be asleep. 
1 Kings 18. 27. 

13. Did he give them time enough to make a 
fair trial? — Yes. from morning till evening. 1 
Kings 18. 26, 29. 

14. About what time in the day was it when 



FOUR THOUSAND QUESTIONS AND ANSWERS 



Elijah bailt his altar to the true God? — About 
evening. 1 Kings 18. 29, 30. 

15. Of what use was the trench he had made 
round the altar ?— That the water might not es- 
cape. 

16. Why did he drench the sacrifice with water? 
— To show the power of the tire. 

17. How was the power of God manifested?— 
By the fire drying up the water and burning the 
wet bullock and wood and stone. 

18. What effect did it have on the people? — 
They fell on their faces and cried out that Jehovah 
was the true God. 1 Kings 18. 39. 

19. What became of Baal's priests? — They were 
taken and slain. 

20. What did Elijah venture to promise Ahab 
even before there was any appearance of it? — 
Abundance of rain. 

21. On what did Elijah's faith rest?— On the 
promise of God. 1 Kings 18. 1. 

22. What is faith?— "The substance " or realiz- 
ing "of things hoped for," "the evidence "or 
assurance " of things not seen." Heb. 11. 1. 

23. How many times had Elijah to ask ere the 
promised blessing came ?— Seven or eight times. 

24. What should this teach us ? — Always to pray, 
and not to faint. Luke 18. 1-7. 

2."). How was the Lord's poweragain manifested 
on Elijah, although he had had a day of such ex- 
traordinary energy ?— In enabling him. to run be- 
fore Ahab's chariot. 

26. Was Elijah like one of us, or was he a super- 
natural being? — Elias was a man subject to like 
passions (or infirmities) as we are (a human being 
like ourselves), and he prayed earnestly that it 
might not rain : and it rained not on the earth by 
the space of three years and six months. And he 
prayed again, and the heaven gave rain, and the 
earth brought forth her fruit. James 5. 17, 18. 

27. Is God as much the hearer and answerer of 
prayer now as he was then? — He is always the 
same. 

Elijah in the Desert. (1 Kings 19.) 

1. What proof did Elijah give that he was " a 
man subject to like passions with us " ? — In his 
weakness of body and mind he requested that he 
might die. 1 Kings 19 4. 

2. To what place did he flee for fear of Jezebel ? 
—To Beersheba. 1 Kings 19. 3. 

::. What kind care did the Lord take of him 
there?— An angel brought him bread and water. 

4. Was he more than once invited to eat? — Yes, 
twice. 1 Kings 19. 7. 

5. For how long did that food sustain him ? — 
Forty days. 

6. When he was revived, to what place did he 
go ?— To Mount Horeb. 

7. Is it the Lord's will that his servants should 
be idle ? — No ; he has always work for every one 
to do. 

8. What did the Lord say to Elijah?— What 
doest thou here, Elijah ? 

9. Is this not a striking proof that it is not the 
Lord's will that people should live shut up in 
monasteries or live as lonely hermits ?— It is. 

10. Can any former work excuse them from fu- 
ture service ?— Not while the means are in their 
power. 

11. What is God's way of speaking to his peo- 
ple ? Is it in the fire, wind and earthquake, or 
how ?— He sometimes speaks in the louder voice 
of suffering and distress, but more frequently in 
the gentler one of his Spirit's whisper to the 
heart. 

12. Where can we hear his " still small voice " ? 
— All scripture is given by inspiration of God, 
and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness : that 
the man of God may be perfect, thoroughly fur- 



48 



nished unto all good works. 2 Tim. 3. 10, 17. God, 
who at sundry times and in divers manners spake 
in time past unto the fathers by the prophets, 
hath in these last days spoken unto us by his 
Son. Heb. 1. 1, 2. We have also a more sure 
word of prophecy ; whereunto ye do well that ve 
take heed, as unto a light that shineth in a dark 
place. 2 Pet, 1. 19. 

13. What effect should it have on us f— It 
should dispose us to say, with Eli, " Speak, Lord, 
for thy servant heareth." 1 Sam. 3. 9. 

14. Can any supposed mystery in the dealings 
of God be an excuse for neglect of duty ? — No ; 
we must do our part, and leave God to explain 
in his own time. 

15. What further work did the Lord give Elijah 
to do? — To anoint two kings and a prophet. 1 
Kings 19. 15, 16. 

16. What effect did the casting of Elijah's 
mantle on Elisha have?— It made him leave his 
work and his home for the service to which God 
had called him. 

17. Did Elisha wait till Elijah was taken up? or 
did he follow him at once?— He followed him at 
once. 

18. What does the Lord say in Prov. 8. 17 to 
encourage young people to follow him?—" Those 
that seek me early shall find me." 

Ahab's Public and Private Charac- 
ter. (1 Kings 20 and 21.) 

1. What was Ahab's character in the sight of 
God? — He did more to provoke him than all the 
kings of Israel before him. 1 Kings 16. 33. 

2. Had God at this time given up Israel?— No; 
he still warned them by his prophets. 

3. Were there other prophets at this time in 
Israel besides Elijah? — Yes, there were false 
prophets, as well as true. 

4. Who were Israel's greatest enemies at this 
time ? — The Syrians. 

5. What was the capital city of Syria? — 
Damascus. 

6. Who was king of Syria at this time?— 
Benhadad. 

7. What did he purpose to do to Israel?— To 
destroy Samaria. 1 Kings 20. 10. 

8. Jiow did the Lord frustrate his design ? — By 
means of the household servants of Ahab's princes 
when Benhadad and his royal allies were 
drunk. 

9. Was Ahab grateful for this ?— Probably not. 

10. How did the Lord show his displeasure? — 
Bv bringing the Syrians to attack him again. 1 
Kings 20. 26. 42. 

11. Who was Naboth ?— The owner of a vine- 
yard near Ahab's palace in Jezreel. 1 Kings 21. 

12. Why did he not like to let Ahab have his 
vineyard ?— Because he was forbidden by the 
law to part with what had come to him from his 
fathers. 

The land shall not be sold for ever : for the land 
is mine; for ye are strangers and sojourners with 
me. And in all the land of your possession ye shall 
grant a redemption for the land. Lev. 25. 23, 24. 

13. What wicked act did Jezebel stir Ahab up 
to do?— To kill Naboth and take his vineyard. 

14. Did God suffer this to go unpunished ? — No. 

15. Who was sent to Ahab? — Elijah. 

16. How did Ahab salute him? — As his enemy 
wdio had found him out, for his conscience 
pricked him. 1 Kings 21. 20. 

17. What fearful prediction did he utter?— That 
God would destroy Ahab's family, and that the 
dogs should eat the flesh of Jezebel and lick his 
own blood. 

18. How did Ahab receive the tidings ? — He 
showed the outward signs of repentance and 
humbled himself before God. 



ON THE OLD AND NEW TESTAMENTS. 



19. What proof is there in this place of the 
truth of Jonah 4.2? — God delayed the punish- 
ment. 

I knew that thou art a gracious God, and merci- 
ful, slow to anger, and of great kindness, and re- 
pentest thee of the evil. 

The Kings of Judah — Abijah, Asa 
and Jehoshaphat. (2 Chron. 13-17.) 

1. Who succeeded Rehoboam as king of Ju- 
dah?— Abijah his son. 2 Chron, 12. 16. 

2. What was his mother's name? and whose 
daughter was she? — Michaiah, daughter of Uriel. 

3. What beautiful testimony did he bear against 
Israel's idolatry? — That they had forsaken God 
and his altars, and made themselves golden 
calves. 2 Chron. 13. 8-11. 

4. To whom did the army of Judah cry when 
they were in danger? — To God. 2 Chron. 13. 14. 

5. What was the result ?— They gained the 
battle, because they relied upon God. 

6. Who followed "Abijah on the throne of Judah ? 
— Asa his son. 2 Chron. 14. 1. 

7. What was Asa's character in God's estima- 
tion ? — He did what was good and right. 

8. What proof did he give of his heart being 
right with God when he first came to the throne? 
— He destroyed the idols and their places of wor- 
ship. 

9. Was his early reign prosperous ? — Yes, his 
land was at peace. 

10. How did he behave when the vast army 
from Ethiopia came up against him? — He prayed 
to God and fought in his name. 

11. What was the result? — The Ethiopians fled. 

12. Is God the same as he was then? — The same 
now and for ever. 

13. Does he hear and answer prayer now as he 
did then? — Yes, as every one, whether young or 
old. can testify who really prays. 

14. What encouragement did the Lord give Asa 
by the mouth of Azariah the prophet? — That God 
would be with him as long as he was with God, or 
obedient to him. 2 Chron. 15. 1-7. 

15. What similar promise is given to us in Prov. 
8?— •' I love them that love me." Prov. 8. 17. 

16. What effect did it have on the king and 
people? — He put down idolatry, and the people 
made a covenant to seek the Lord with all their 
heart (2 Chron. 15. 8-15), and God gave them 
peace. 

17. Did this happy state of things continue to 
the end of Asa's reign ? How did he behave 
when Baasha king of Israel came against him? — 
It continued to the thirty-fifth year of his reign, 
when, instead of going for help to God, he sent 
to the king of Syria. 2 Chron. 16. 1^4. 

18. Did the Lord suffer this to go unnoticed ? — 
No ; he sent Hanani to reprove him. 

19. What did the prophet say to Asa?— He re- 
minded him of God's readiness to help his people, 
and told him that henceforth he should have 
wars. 

20. How did Asa receive the reproof ?— He was 
enraged, and put the prophet in prison. 

21. How was he punished?— He suffered and 
died of a painful disease. 

22. Are any of our actions hidden from God ? — 
The ways of man are before the eyes of the Lord, 
and he pondereth all his goings. Prov. 5. 21. The 
eyes of the Lord are in every place, beholding 
the evil and the good. Prov. 15. 3. Mine eyes are 
upon all their ways : they are not hid from my 
face, neither is their iniquity hid from mine eyes. 
Jer. 16. 17. If I say, Surely the darkness shall 
cover me ; even the night shall be light about me. 
Yea, the darkness hideth not from thee ; but the 
night shineth as the dav: the darkness and the 
light are both alike to thee. Ps. 139. 11, 12. 



23. Who succeeded Asa on the throne of Judah? 
— Jehoshaphat his son. 2 Chron. 17. 1. 

24. What character did he bear? — He sought 
the God of his father and walked in his com- 
mandments. 

2.3. What beautiful testimony is continually 
given to David? — That he was a pattern in his 
genera] conduct for others to imitate. 

26. Was Jehoshaphat's a prosperous reign ? — 
Yes, he was long without war, and became a 
very great king, and had riches and honor in 
abundance. 

27. Describe his army .—(Read 2 Chron. 17. 14-19.) 

Micaiah. (2 Chron. 18 and 1 Kings 22.) 

1. What was the great error of Jehoshaphat's 
life ?— Making an alliance with Ahab. 

2. Was Ahab glad to make the compact ?— Yes ; 
he made a feast for Jehoshaphat and his servants. 

3. Who were the enemies that still fought 
against Israel? — The Syrians. 

4. What place had they taken ? — Ramoth-gilead. 

5. Where was it?— In' the tribe of Gad on the 
east of Jordan. 

6. What did Jehoshaphat require before he 
would go up to fight ?— That the will of God 
should be known. 

7. What did all Ahab's prophets say? — That he 
might go, and God would be with him. 2 Chron. 
IS. 5. 

8. Was the king of Judah satisfied?— No. 

9. Whom did he wish to consult ?— Micaiah. 

10. Why did not Ahab like Micaiah ? — Because 
he always prophesied evil unto him. 

11. Was it not very foolish of Ahab to be satis- 
fied with lies?— Very. 

12. When are tee like Ahab in this? — When we 
let our own ignorant, selfish and sinful wishes in- 
fluence our conduct and our prayers. 

13. What is the only sure test of truth ? — God's 
word. 

14. What does the Psalmist say in Ps. 119. 105, 
140? — "Thy word is a lamp unto my feet, and a 
light unto my path " . . . "is very pure." 

15. What did Jehoshaphat's love of truth prove 
him to be ?— A true servant of God. 

16. What wonderful vision did Micaiah de- 
scribe? — Of God upon his throne, and the host of 
heaven around him, and of an evil spirit going 
forth to entice Ahab to his fall. 

17. Is there in scripture any other display of 
what occurs in the unseen world? — In Job 1 and 
Isa. 6, etc. 

18. How did Ahab reward the faithful prophet? 
— He put him in prison. 

19. What did Ahab do to prevent his prediction 
from coming true ? — He disguised himself, that he 
might not be known. 

20. What narrow escape had Jehoshaphat ia 
the battle ? — The Syrians mistook him for Ahab, 
and surrounded him. 

21. By whom was he delivered ?— By God, who 
caused them to leave him. 

22. Can any circumstances be too difficult for 
the Lord to overrule?— None. 

23. How was Ahab killed ?— By an arrow shot 
at random. 

24. How was Elijah's prediction in 1 Kings 21. 
19 fulfilled ? — The dogs licked up his blood in his 
chariot, 

25. Was it of any use that Ahab disguised him- 
self in the battle? — None at all. 

26. Can we hide ourselves from God? — We can- 
not. 

27. What during his life did Ahab build ?— 
Some cities, an ivory house and a sepulchre. 

28. Have these works rendered his name honor- 
able?— No. 

29. What alone is true honor?— That which 
comes from God. 



-IQ 



FOUR THOUSAND QUESTIONS AND ANSWERS 



Elijah and the Living God. (2 Kings 
1 and 2.) 

1. Which of Ahab'ssons succeeded his father? 
— Ahaziah. 1 Kings 22. 40. 

2. What character did he bear?— He was wicked 
and idolatrous. 1 Kings 22. 52, 53. 

3. What accident befell him? — He fell from an 
upper room. 2 Kings 1. 2. 

4. What means did he take for his recovery? — 
He sent to an idol-god. 2 Kings 1. 2. 

5. What testimony did Elijah bear to this im- 
piety ? — He said that he should not recover. 

6. What course did Ahaziah take? — He sent 
soldiers to take him. 

7. What befell his messengers? — They were con- 
sumed by fire from heaven. 

8. Did all share alike? — The last party was 
spared in answer to their leader's prayer. 

9. Was Elijah induced to alter his denunciation 
against the king? — No. 

10. Who reigned in Israel after Ahaziah ? and 
what relation was he to that king?— Jehoram. 
His brother. 2 Kings 1.17 ; 3. 1. 

11. What peculiar testimony did Elijah bear all 
through his life ? — Against idolatry and for the 
honor of God. 

12. Was not Elijah privileged to manifest this in 
his departure from this world? — God's glory was 
shown in the miracle wrought and in the transla- 
tion to heaven. 

13. How did that event take place? — In a whirl- 
wind, by a chariot and horses of fire. 2 Kings 2. 11. 

14. Who was permitted to witness it?— Elisha. 

15. What favor was Elijah permitted to grant 
Elisha ere he was parted from him ? — To ask what 
he should do for him. 

16. Whatdid Elisha request? — A double portion 
of Elijah's spirit. 

17. How often in Elijah's history is his mantle 
mentioned?— Three times. 1 Kings 19. 13, 19 and 
2 Kings 2. 8. 

18. Of what is Elijah's mantle a type?— Of the 
Holy Spirit. 

19. How did Elisha use it ?— To divide the 
waters of Jordan. 

20. Of what is the parting of Jordan a type ?— 
Of the opening of the way to heaven. 

21. How many times before this had Jordan 
been miraculously divided? — Twice— when Israel 
entered Canaan, and when Elijah crossed before 
his death. 

22. How did the other prophets recognize the 
superiority of Elisha ?— By the spirit of Elijah 
resting upon him. 2 Kings 2. 15. 

23. How did they manifest their unbelief? — By 
proposing to send men to search for Elijah. 

24. Did Elisha yield ?— He did, at last. 

25. What proof did Elisha at once give that he, 
like Elijah, was the prophet of the living God ? — 
By healing the unwholesome water. 

26. What proof of Israel's impiety did the little 
children give? — They mocked Elisha. 

27. What did they mean by " Go up"? — Go up 
to heaven, like Elijah. 

28. How were they punished? — They were 
killed by bears. 

29. Does this not show that even the faults of 
little children are noticed by God?— It does. He 
sees and hates all sin. 

30. How did Jesus when on earth manifest his 
love for little children?— By calling them to him 
and blessing them. 

31. And what does the Lord say in Prov. 8. 17? 
—Those that seek me early shall find me. 

Jehoshaphat. (2 Kincs 3; 2 Chron. 19; 20.) 

1. Did the Lord suffer the evil confederacy 
which Jehoshaphat had made with Ahab to go 
unnoticed ? — No. 



2. Whom did the Lord send to warn the king? 
— Hanani the seer. 

3. How did the Lord show his displeasure when 
Jehoshaphat joined affinity with Ahaziah. Ahab's 
son, in sending ships to go to Tarshish? — The 
ships were wrecked. 1 Kings 22. 48. 

4. When Ahaziah afterward wished his servants 
to go with Jehoshaphat's, what Has his conduct ? 
— He refused. 1 Kings 22. 49. 

5. Was Joram (son of Ahab) a better man than 
either his brother Ahaziah or his father? — He was 
better in putting away the image of Baal, but in 
other respects he was very wicked. 2 Kings 3. 2, 3. 

6. Did Jehoshaphat consent to go to battle with 
him?— He did. 2 Kings 3. 7. 

7. Whom did they go to light?— The Moabites. 

8. What other king went with them?— The 
king of Edom. 2 Kings 3. 9. 

9. What signal honor did the prophet Elisha 
put upon Jehoshaphat? — He told Jehoram that 
he would not have noticed him but for Jehosha- 
phat's sake. 2 Kings 3. 14. 

10. Why had Elisha been sent for?— To know 
from him whether the Moabites would be defeated 
or not. 

11. How did the Lord appear for them? — He 
deceived the Moabites, by the miraculous appear- 
ance of reddened water, "with the belief that the 
armies of the three kings had destroyed one 
another. 2 Kings 3. 16, 20-23. 

12. What frightful sacrifice did the king of 
Moab offer to propitiate his gods? — His eldest son 
as a burnt offering. 2 Kings 3. 27. 

13. How did the king of Moab soon after try to 
revenge this defeat? — By making war against 
Jehoshaphat. 2 Chron. 20.'l. 

14. What kings joined with him?— The Am- 
monites and others. 

15. How did Jehoshaphat feel? — He was afraid. 
2 Chron. 20. 3. 

16. What did he do?— He proclaimed a fast and 
prayed to God before the people. 

17. Who was Jahaziel? — A Levite. 

18. What gracious message did the Lord send 
by him?— That lie would destroy their enemies 
without a battle. 

19. Did Jehoshaphat and his people believe the 
message that thus came to them from God? — Yes, 
and united together in praising God. 

20. Does not God always honor faith in himself? 
— He does. 

21. What is said of faith in Heb. 11. 1 ?— That it 
"is the substance of things hoped for, the evidence 
of things not seen." 

22. What is the message that God has given us 
of his Son which it is necessary for us to believe if 
we would be saved ?— That "the blood of Jesus 
Christ his Son cleanseth us from all sin." 1 John 
1. 7. 

23. Did Jehoshaphat and his people wait till 
after the victory before they began to praise, or 
did they begin before the fight? — They praised 
God as soon as his promise was given. 

24. How did this prove their faith in God's 
word ? — It showed that they realized what would 
come to pass. Heb. 11.1. 

25. What is said of praise in Ps. 50. 23?— That it 
honors God. 

Whoso oH'ereth praise glorifieth me : and to him 
that ordereth his conversation aright will I show 
the salvation of God. 

26. What spoils did they gain?— Abundance of 
riches and jewels. 2 Chron. 20. 25. 

27. Of what is this a type?— Of the treasure in 
heaven of those who conquer on earth in the vic- 
tory of faith. 

28. What effect did this great conquest have on 
the nations around?— The fear of God was upon 
them, and thcv troubled Jehoshaphat no more. 2 
Chron. 20. 29, 30. 



ON THE OLD AND NEW TESTAMENTS. 



29. With whom is Jehoshaphat compared as to 8. What dues the Lord promise us if we ask foi 
goodness? — With Asa his lather. this blessed gift?— If ye then, being evil, know 

30. What great abomination did he, notwith- how to give good gilts unto your children, how 
standing all his excellence, leave in the laud ? — i much more shall your heavenly Father give the 
The high places of the heathen gods. Holy Spirit to tbem that ask him? — Luke 11. 13. 



31. Which of his sons did Jehoshaphat make 
king during his own life?— Jehoram. 

32. How long did Jehoram enjoy this honor be- 
fore his father's death ?— About a vear. Com- 
pare 2 Kings 1. 17 with 2 Kings 3. 1 ; 8. 16 and 2 
Chron. 20. 31. 

33. How old was Jehoshaphat when he died ? 
and how long had he reigned ?— Sixty years old, 
having reigned twenty-five. 

Elisha's Miracles — the Waters of 
Jericho. (2 Kings 2.) 

1. Which was the last city Elijah and Elisha 
visited ere Elijah ascended to heaven? — Jericho. 
2 Kings 2. 4. 

2. Did Elijah ascend near this place?— Yes, by 
Jordan. 

3. By whom was Jericho chiefly inhabited at 
this time? — By students in the schools of the 
prophets. 

4. Did Elisha return there?— Yes. 2 Kings 2. 18. 

5. How long did he stay there ?— Only a short 
time. 2 Kings 2. 23, 25. 

6. What caused the waters of this place to be 
barren ?— The curse of God. 

7. By whom, and when, had the curse on 
Jericho been pronounced? — By Joshua, after the 
taking of the city. 

8. What was Elisha permitted to do?— To make 
the water good. 

9. How did he do it?— By casting a little salt 
into it, accompanied by the healing power of 
God. 

10. Of what was salt a type in Scripture? — Of 
divine grace in the heart and life. " Ye are the 
salt of the earth." Matt. 5. 13. 

11. What peculiar quality has salt besides its 
being savory?— Of preserving things from cor- 
ruption. 

12. Of what, then, is it a symbol? — Of divine 
grace. 

13. Were not the children of Israel commanded 
to use salt with their sacrifices ?— Every oblation 
of thy meat offering shalt thou season "with salt ; 
neither shalt thou suffer the salt of the covenant 
of thy God to be lacking from thy meat offering : 
with all thine offerings thou shait offer salt. Lev. 

2. 13. 

14. How was this salt, thus used in the sacri- 
fices, a type of the Lord Jesus Christ ? — See 1 Tim. 

3. 16 ; Phil. 2. 5-8. 

15. By whom must the curse pronounced on 
this earth be removed?— Christ hath redeemed 
us from the curse of the law, being made a curse 
for us: for it is written, Cursed is every one that 
hangeth on a tree. Gal. 3. 13. 

The Widow's Oil. (2 Kings 4. 1-7.) 

1. Who cried to Elisha?— The wife of one of the 
sons of the prophets. 

2. Why did she cry to him ? — Because he was 
the chief of the prophets. 

3. What was her trouble ? — That a creditor of 
her late husband had taken her two sons for 
bondmen for the debt. 

4. What plea had she to offer?— That her hus- 
band had been a servant of God. 

5. What did he command her to do?— To bor- 
row several empty vessels and fill them from her 
pot of oil. 

6. When did the oil stop running ?— Only when 
there were no more vessels to fill. 

7. Of what is oil in the Scripture a type ? — Of 
the Holv Spirit. 

51 



9. Is there any limit to God's supply? or can 
we receive this heavenly gift according to the 
empty vessel we bring to receive it? — There is 
no limit in God, but only in ourselves. He says, 
" Open thy mouth wide, and I will fill it." Ps. 
81. 10. 

10. How must our debt be paid ?— By Jesus 
Christ, wholly and alone. 

11. After our "debt" is paid on whom must 
we depend for the life of our souls ?— On Jesus 
still. 

12. Where was Shunem?— In the tribe of Is- 
sachar. 

13. How was Elisha entertained by a rich 
woman there ?— She and her husband set apart a 
room, to be for his use whenever he came that 
wav, because she knew him to he a holy man of 
God. 2 Kings 4. 8-10. 

14. What kind gift did the Lord bestow upon 
her for Elisha's sake? — A child when she had 
none. 

15. What happened to this child ?— He died by 
a sunstroke. 

16. Where was Elisha at the time ?— At Mount 
Carmel. 2 Kings 4. 25. 

17. How did the poor mother act?— She setoff 
quickly to Elisha. 

18. What was her reply when Elisha inquired 
after the welfare of her household ? — " It is well." 
2 Kings 4. 26. 

19. What did this prove?— Her resignation to 
God's will and her assurance of her child being 
in heaven. 

20. What means did Elisha at first use to re- 
cover the child?— His servant laid Elisha's stafj 
upon the child. 2 Kings 4. 31. 

21. Did the Lord permit it to be effectual?— 
No. 

22. What did Elisha then do?— Elisha prayed, 
and then stretched himself upon the child, and 
he revived. 

23. Can God work as well without means as 
with them? — He can. 

24. How does the Lord usually act? — By means. 

25. What did the restoration of this child prove 
Elisha to have been?— A true prophet and ser- 
vant of God. 

The Meal and the Corn. (2 Kings 4. 

38-44.) 

1. What was the Lord Jesus manifested to de- 
stroy?—" The works of the devil." 1 John 3. 8. 

2. What was Satan's first great work ?— Bringing 
sin and death into the world by Adam's fall. 

3. By what means did the Lord Jesus destroy it? 
— By his own death. 

As the children are partakersof flesh and blood, 
he also himself likewise took part of the same; 
that through death he might destroy him that had 
the power of death, that is, the devil ; and deliver 
them who through fear of death were all their life- 
time subject to bondage. Heb. 2. 14, 15. 

4. In what respect were the miracles Elisha 
was allowed to perform similar to the mission of 
the Lord Jesus ? — In restoring or creating health 
and life. 

5. How did the miracle of the meal thrown 
into the pot of wild gourds show this? — It was 
an instance of a cause of death being taken 
away. 

6. What great distinction was there between 
the idols Israel at this time worshipped and 
Jehovah? — They were without power and with- 
out life, and were worshipped with unholy rites, 



FOUR THOUSAND QUESTIONS AND ANSWERS 



and by the sacrifice, instead of the service, of hu- 
man lives. 

7. Is not death Satan's greatest triumph ? — Yes, 
the death or ruin of the soul. 

The wages of sin is death. Eom. 6. 23. 
In Adam all die. 1 Cor. 15. 22. 

8. In what, then, will the power of the Lord 
Jesus be the most manifestly seen ?— In triumph- 
ing over death. 

Death is swallowed up in victory.— Thanks be to 
God, which giveth us the victory through our 
Lord Jesus Christ. 1 Cor. 15. 54, 57. 

9. What other alone attribute of Jehovah is 
ascribed to the Lord Jesus?— Creation. 

Who is the image of the invisible God, the first- 
born of every creature : for by him were all things 
created, that are in heaven, and that are in earth, 
visible and invisible, whether they be thrones, or 
dominions, or principalities, or powers: all things 
were created by him, and for him : and lie is before 
all things, and by him all things consist. Col. 1. 
15-17. 

In the beginning was the Word, and the Word 
was with God, and the Word was God. The same 
was in the beginning with God. All things were 
made by him ; and without him was not any thing 
made that was made. John 1. 1-3. 

When he prepared the heavens, I was there : 
when he set a compass upon the face of the depth : 
when he established the clouds above : when he 
strengthened the fountains of the deep : when he 
gave to the sea his decree, that the waters should 
not pass his commandment : when he appointed 
the foundations of the earth. Prov. 8. 27-29. 

By the word of the Lord were the heavens 
made ; and all the host of them by the breath of 
his mouth. Ps. 33. 6. 

God . . . created all things by Jesus Christ. 
Eph. 3. 9. 

10. How did Elisha attempt to teach Israel, by 
using this power given to him, that he was the 
prophet of the living God?— By doing miracles 
connected with the preservation or restoration 
of life, and by praying to God as the living 
God. 

11. Were there any of the miracles that the 
Lord Jesus wrought when on earth similar to 
this? — The turning the water into wine and 
healing various diseases. 

12. Had the miracles of Elisha the effect of 
winning Israel back from their fearful idolatry? 
-No. 

13. What was the Lord's merciful design in 
sending Elisha with sucli signs and wonders to 
his people?— To bring them back to himself, and 
save them from the punishment due to their 
guilt. 

14. Did the miracles of the Lord Jesus con- 
vince the children of Israel in his day that he 
was "God manifest in the flesh"? — No; their 
hearts were so hardened in wilful ignorance, 
self-righteousness and sin that they would not 
believe. 

15. Should not this check the feeling that mav 
arise in our hearts that if we had seen a miracle 
we should certainly have believed?— Yes; it 
should make us deeply thankful if God has given 
us to believe. 

Abraham saith unto him. The}' have Moses and 
the prophets ; let them hear them. And he said, 
Nay, father Abraham : but if one went unto them 
from the dead, they will repent. And be said unto 
him, If they hear not Moses and the prophets, 
neither will they be persuaded, though one rose 
from the dead. Luke 16. 29-31. 

16. What does the apostle Peter call the word 
of God? — "A more sure word of prophecy, . . . 
that came not in old time by the will of man ; 
but" was spoken by "holy men of God, . . . 
moved by the Holy Ghost." 2 Pet. 1. 16-21. 



Naaman. (2 Kings 5.) 

1. With what loathsome disease was Naaman 
affected ?— Leprosy . 

2. Who was he? — Commander of the army of 
the king of Syria. 

3. What did the little captive maid recommend 
her master to do?— She wished he was with 
Elisha, as he would cure him. 2 Kings 5. 3. 

4. Did he go ? — Yes. 

5. How did Elisha receive him? — He sent a 
message to him to wash in Jordan and be clean. 
2 Kings 5. 10. 

6. What had Naaman expected?— That Elisha 
would come to him and in a solemn manner call 
upon God to heal him. 

7. Was he induced to try the remedy? — Yes ; his 
pride and anger yielded' to the wise advice of 
those about him. 

8. What was the result ?— He was perfectly 
cured. 

9. Is there any lesson to be gained by us in this 
history? — Yes, humbleness of mind. 

10. Of what is leprosy a type in Scripture ? — Of 
sin. 

11. How must sin be put away ?— There shall be 
a fountain opened to the house of David and 
to the inhabitants of Jerusalem for sin and for 
uncleanness (Zech. 13. 1)— the fountain of the 
cleansing blood of Christ, sprinkled on the heart 
by faith. 

12. To whom does the prophet in that verse 
refer? — To Jesus Christ, who "washed us from 
our sins in his own blood." Rev. 1. 5. 

These are they which came out of great tribula- 
tion, and have washed theirrobes. and made them 
white in the blood of the Lamb. Rev. 7. 14. 

How much more shall the blood of Christ, who 
through the eternal Spirit offered himself without 
spot to God, purge your conscience from dead 
works to serve the living God ? Heb. 9. 14. 

13. How do we get this good news? — By the 
gospel. 

14. Are we, like Naaman, desiring some other 
way than God's appointed way ?— By nature we 
expect and try to wholly or partly save ourselves. 

15. If so, in what state must we still remain? — 
Diseased and dead. 

16. Will God say any more to us than he has 
said — "Wash and be clean"? — No; the gospel 
invitation is the same. Come, and rest. Believe, 
and live. 

17. If so. why do we hesitate? — Erom unbelief, 
pride, sloth and love of sin and the world. 

18. What was the blessed result of Naaman's 
falling in with God's simple plan? — A perfect 
cure. 

19. What will he the thrice-blessed result to us 
if we are washed and cleansed in the blood of 
Jesus? — Complete salvation. 

20. Ought each of us to tell what we know of 
the efficacy of this precious fountain? — We ought 
to do so, for the glory of God and the good of 
man. 

21. If a little captive maid could be the means 
of such blessing to an earthly master, is there not 
something that each of us can do to spread the 
knowledge of a Saviour's worth among the 
heathen of our day?— Some can give themselves, 
and all a portion of their money and their time, 
their influence and their prayers. 

Gehazl (2 Kin<rs5. 20-27.) 

1. What dreadful sins did covetousness lead 
Elisha's servant to commit? — Lying and tempt- 
ing God's Spirit. 

2. What is said of covetousness in 1 Tim. 6. 9, 
10? — They that will be rich fall into temptation 
and a snare, and into many foolish and hurtful 
lusts, which drown men in' destruction and per- 



52 



ON THE OLD AND NEW TESTAMENTS. 



dition. For the love of money is the root of all 
evil : which while some coveted after, they have 
erred from the faith, and pierced themselves 
through with many sorrows. 

3. What proof does Gehazi's example afford us 
of the truth of Rom. 2. 28, 29 ; Gal. 6. 15 ?— He 
was evidently, amidst all his religious privileges, 
an unconverted man. 

He is not a Jew, which is one outwardly ; neither 
is that circumcision which is outward in the flesh : 
but he is a Jew, which is one inwardly ; and cir- 
cumcision is that of the heart, in the spirit, and 
not in the letter ; whose praise is not of men, but 
of God. Eom. 2. 28, 29. 

For in Christ Jesus neither circumcision availeth 
any tiling, nor uncircumcision, but a new creature. 
Gal. 6. 15. 

4. Can any outward rite or ceremony, any 
family connection or outward recognition by 
the people of God, make us indeed and of a truth 
" a member of Christ, a child of God and an in- 
heritor of the kingdom of heaven"?— It can- 
not. 

5. What is necessary ?— Except a man be born 
again, he cannot see the kingdom of God. John 
3. 3. 

6. How is this new birth described in 2 Cor. 5. 
17 ?— If any man be in Christ, he is a new creature : 
old things are passed away ; behold, all things 
are become new. 

7. What is it called in James 1. 18?— Of his 
own will begat he us with the word of truth, 
that we should be a kind of firstfruits of his 
creatures. 

8. What was Gehazi compelled from this day 
and forward to do?— To live apart. 

The leper in whom the plague is, his clothes shall 
be rent, and his head bare, and he shall put a cov- 
ering upon his upper lip, and shall cry, Unclean, 
unclean. All the days wherein the plague shall 
be in him he shall be defiled ; he is unclean : he 
shall dwell alone; without the camp shall his 
habitation be. Lev. 13. 45, 46. 

9. What blessed contrast to this had Naarnan 
experienced ?— The being brought near. 

At that time ye were without Christ, having no 
hope, and without God in the world : but now in 
Christ Jesus ye who sometimes were far off are 
made nigh by the blood of Christ. Eph. 2. 12, 13. 

10. Ought we not to examine ourselves, lest we 
should be deceived in so momentous a question? 
— Yes, both as to our hearts and lives. 

11. How did David do this in Ps. 51. 10 ; 139. 23, 
24?— He prayed for "a clean heart;" and said, 
" Search me, God, and know my heart: try me, 
and know my thoughts : and see if there be any 
wicked way in me, and lead me in the way ever- 
lasting." 

12. Can we do better than follow his example, 
seeing our Master is omniscient, and can see our 
most secret actions, even as Elisha was permitted 
to know Gehazi's secret sin ?— We cannot ; and 
we should do it at once, before our heart gets hard. 

13. Why is God's estimate of us so much more 
correct than the estimate man forms of us ?— The 
Lord seeth not as man se'eth ; for man looketh 
on the outward appearance, but the Lord looketh 
on the heart. 1 Sam. 16. 7. 

Elisha Manifesting the Lord's At- 
tributes. (2 Kings 6 ; 7 ; 8. 1-6.) 

1. What signal proof did Elisha give of God's 
omnipotent power? What is the meaning of 
" omnipotent " ? — Making an iron axe-head to 
swim. 2 Kings 6. All-powerful, or able to do 
everything. 

2. Why was it remarkable that iron should 
swim? — Because when not hollow it is much 
heavier than water. 



53 



3. What proof did Elisha next give of God's 
omniscient power? — By knowing from God and 
telling the king of Syria's designs. 2 Kings 6. 9. 

4. What is the meaning of "omniscience"?— 
Knowing everything. 

5. How was the king of Syria affected by this? 
—He was much troubled, and suspected his own 
people of betraying him. 

C. What means did he use to prevent it?— He 
sent a host of men to take him. 

7. Who was king of Israel at this time?— Jeho- 
ram. 2 Kings 3. 1. 

8. How did Elisha's servant feel when he saw 
the host of Syrians?— He was greatly afraid. 

9. Why was not Elisha equally frightened?— 
Because he had confidence in God. 

10. Are not the people of God always as safe as 
Elisha was, whether thev see it or 'not?— They 
are safe from all harm that God does not per- 
mit. 

The angel of the Lord encampeth round about 
them that fear him, and delivereth them. Ps. 
34.7. 

The chariots of God are twenty thousand, even 
thousands of angels: the Lord is among them, as 
in Sinai, in the holy place. Ps. 68. 17. 

11. How did this wonderful circumstance mani- 
fest God's omnipresence ?— Without that attribute 
he would not have known of Elisha's danger, or 
been ready to help him. 

12. By what means did Elisha lead this host 
from Dothan to Samaria ?— By blinding them. 

13. Did it quite baffle the Syrians at that time? 
— Yes ; they came no more. 

14. Was the king of Israel (Joram) taught by 
this the wondrous power that rested on his 
favored land ? What course did he take toward 
Elisha when the Syrians came against him and 
besieged Samaria ?— It seems not. He threatened 
to kill him. 

15. How did Elisha receive the kings messen- 
ger?— He ordered him to be shut out. 

16. Did Joram himself go down with the exe- 
cutioner? — He did. 

17. How did Elisha receive the king? and what 
did he promise him?— He called upon him to 
hear the word of the Lord, and promised him 
plenty. 

18. Who accompanied the king?— One of his 
lords. 

19. What unbelieving speech did he make?— 
That unless God were to make windows in 
heaven the promise could not be fulfilled. 

20. Was not this a very fearful famine?— Yes, 
for a woman fed upon her own child. 2 Kings 
6. 29. 

21. Was that any reason why God could not do 
what he had promised ? — None at all. 

22. How was the wondrous change of events 
brought about?— By making the Syrians fancy 
they heard the noise of a great host, God caused 
them to fly for their lives, and leave all their pro- 
visions behind. 

23. Have we not here a proof of God's faithful- 
ness and mercy f— Yes, of his faithfulness to his 
promise, and of his mercy to his people. 

24. How was the prediction respecting the 
nobleman fulfilled ?— He was trodden to death 
by the crowd as they rushed out of the city for 
food. 

25. Have we not here a display of God's justice? 
— We have — a striking one. 

26. How many attributes of God has this 
Scripture lesson displayed? — Five — his omnip- 
otence, omniscience, faithfulness, mercy and 
justice. 

27. How does the remaining history of the 
Shunammite woman show God's providence f— 
She had the land that she had left restored to 
her on her return. 2 Kings 8. 6. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



Jehu. (2 Kings 8. 7-15 ; 9; 10.) 

1. Of whom is it said, "He putteth down one 
and setteth up another" king?— Of God. Ps. 
77. 7. 

2. Whom did Elisha anoint king of Syria?— 
Elisha told Hazael thathe should be king. 2 Kings 
8. 13. 

3. Was he chosen by God for his goodness? — No. 

4. Was he not greatly shocked when Elisha 
told him what he would do?— He was. 2 Kings 
8. 13. 

5. Ought not this exhibition of the evil of 
man's nature make us cry out as in Ps. 51. 10, 
11?— It should. 

Create in me a clean heart, O God ; and renew a 
right spirit within me. Cast me not away from 
thy presence ; and take not thy Holy Spirit from 
me. 

6. Whom had the Lord already appointed king 
of Israel?— Jehu. 1 Kings 19. 16. 

7. Who anointed him?— A young prophet sent 
by Elisha. 1 Kings 9. 1-6. 

8. Who was Jehu? and where was he at this 
tkne?— A captain in the army, at Rarnoth- 
gilead. 

9. Where was Joram (king of Israel) at this 
time ?— At Jezreel. 1 Kings 9. 15. 

10. Who was visiting Joram ? — Ahaziah, king of 
Judah. 1 Kings 9. 16. 

11. Was Jehu long in executing God's ven- 
geance ?— No ; he set about it instantly. 

12. Had not the time arrived to which God 
had postponed it ? — It had. 

Seest thou how Ahab humbleth himself before 
me? because he humbleth himself before me, I 
will not bring the evil in his days : but in his son's 
days will 1 bring the evil upon his house. 1 Kings 
21. 29. 

13. What now delays God's threatened ven- 
geance on this apostate earth?— The long-suf- 
fering of God. 

The Lord is not slack concerning his promise, 
as some men count slackness; but islongsuft'eriug 
to us-ward, not willing that any should perish, 
but that all should come to repentance. 2 Pet. 
3. a. 

14. Did Jezebel (Joram's mother), Ahab's 
wicked wife, escape? How was she slain? — No. 
She was thrown down from a window and killed. 
2 Kings 9. 33. 

15. What had been predicted of her? and by 
whom?— Elijah had prophesied (1 Kings 21. 23) 
that the dogs should eat her flesh in Jezreel. 

16. Of whom is Jezebel the type ?— Of any 
wicked Church or people that hits cast off the 
true love and worship of God. Rev. 2. 20-22; 17; 
IS ; 19. 1-3. 

17. What did Ahaziah, king of Judah, get by- 
being found in such company ?— He was killed 
also. 2 Kings 9. 27. 

18. What warning does the Lord give his peo- 
ple now in Rev. 18. 4 ?— Come out of her, my peo- 
ple, that ye be not partakers of her sins, and 
that ye receive not of her plagues. 

19. What was Jehu's character ?— He showed 
great zeal for the outward worship of God, but 
was in other respects a wicked man. 

20. Having executed God's vengeance on the 
king and his mother, how did he act toward the 
rest of Ahab's family ?— He had them all be- 
headed. 

21. What family relationship did there exist at 
this time between the royal families of Judah 
and Israel ?— Jehoram was Ahaziah's uncle. 

22. In what calamity did this involve the 
former? — Ahaziah's family were slain. 2 Kings 10. 
13, 14. 

23. How did Jehu treat Baal's worshippers? — 
He had them all slain. 2 Kings 10. 23-25. 



54 



24. Whom did he meet on the way?— Jehona 
dab, son of Rechab. 2 Kings 10. 15. 

25. To what family did this man belong? — The 
Kenites. 

26. Is he ever mentioned in Scripture again? 
— In Jer. 35, where is also mentioned his com- 
mand to his family and descendants to drink 
no wine. 

27. Did Jehu thoroughly destroy Baal-worship 
in Israel?— Yes. 2 Kings 10. 28. 

28. What promise did the Lord make to him 
for thus fulfilling his will?— That his children 
for four generations should sit on the throne of 
Israel. 2 Kings 10, 30. 

29. Did he destroy the calves of Bethel as 
well as Baal, or leave that cursed idolatry in 
the land?— He left that idolatry still. 

30. Then Jehu, after all, fell short of the wor- 
ship of the true God ?— Very far short. 

31. What fearful lesson does this teach us"! — 
To be thoroughly sound in our Christian profes- 
sion, lest, like the fig tree with leaves but no 
fruit, we be discovered and destroyed at the 
last. Mark 11. 18, 20. 

32. What does the Lord find on us? Are we 
bearing fruit, or is there nothing on us but the 
leaves of an empty profession ?— Let the con- 
science of each answer as in the sight of God. 

33. How long did Jehu reign? and who suc- 
ceeded him '.'—Twenty-eight years. 2 Kings 10. 
36. Jehoahaz, his son". 2 Kings 13. 1. 

Jehu's Dynasty; Elisha's Death. (2 
Kinjrs 13; 14; 15. 1-12.) 

1. What character did Jehoahaz bear ?— He 
was a wicked man. 2 Kings 13. 2. 

2. How did the Lord punish Israel?— By de- 
livering them into the hands of the kiiig of 
Syria. 

3. What effect did this have upon the king?— 
He prayed to God for relief, and was heard, but 
idolatry still continued in the land. 

4. How long did he reign ? and who succeeded 
him?— Seventeen years. Joash, his son. 

5. Was he a better king? Describe him. — He 
was no better, but walked, like his father, in 
Jeroboam's sins. 

6. What sorrowful event happened in this 
reign?— The death of Elisha. 

7. When Joash heard of the prophet's illness, 
what did he do ? — He came and wept over him, 
and praised him. 

8. What symbolical prophecy did the prophet 
cause the king to act at this interview ?— Shoot- 
ing, and striking the ground with arrows, as a 
token of success against the Syrians. 

9. What miraculous event took place in. con- 
nection with Elisha's remains?— A dead man 
revived when his body touched them. 

10. Where was Moab situated ? — On the south- 
east of the Dead Sea. 

11. Where was Elisha's grave, supposing he 
was buried in the inheritance of his fathers? — 
At Abel-meholah in Simeon, where his father 
lived. 

12. Was Elisha's prophecy fulfilled in the days 
of Joash (called also Jehoash)?— Joash defeated 
the Syrians thrice, as Elisha had said. 

13. How came Israel and Judah to go to war in 
this reign ?— Because the king of Judah chal- 
lenged the king of Israel to do so. 2 Kings 14. 8. 

14. What insolent message did Joash send to 
Amaziah? — He proudly replied that he would 
crush him as a wild beast does a thistle. 

15. On which side did victory turn? — On Is- 
rael's side. 

16. How long did Joash (or Jehoash) reign?— 
Sixteen years. 2 Kings 13. 10. 

17. Who succeeded Joash on the throne of Is- 
rael? — Jeroboam, his son. 2 Kings 14. 16. 



ON THE OLD AND NEW TESTAMENTS. 



18. How many years did he reign ? — Forty-one. 
2 Kings 14. 23. 

19. Of what character was he, morally? — He 
did evil in the sight of the Lord. 

20. What kind of king and warrior was he? — 
He was successful in war, and recovered some 
border-lands which Israel had lost. 

21. How came it that Jeroboam was so vic- 
torious? — Because of God's pity and promise. 2 
Kings 14. 25-27. 

22. How many prophets besides Jonah prophe- 
sied in this reign ?— Four — Isaiah, Hosea, Joel and 
Amos. 

23. Who succeeded Jeroboam II? — Zachariah, 
his son. 

24. Was his a long or short reign?— Only six 
months. 2 Kings 15. 8. 

25. How did he come by his death? — He was 
killed by Shallum. 2 Kings 15. 10. 

26. What promise had the Lord given Jehu? — 
That his sons should be kings of Israel for four 
generations. 

27. How was this fulfilled ? — In the succession 
of Jehoahaz, Joash, Jeroboam and Zachariah. 

28. What is said in Isa. 46. 9, 10?— I am God, and 
there is none like me, declaring the end from the 
beginning, and from ancient times the things that 
are not yet done, saying, My counsel shall stand, 
and I will do all my pleasure. 

Jonah, Hosea and Amos. 
Jonah. 

1. Is there any prophesying of Jonah's recorded 
besides the book called by his name?— The proph- 
ecy of the reconquest by Jeroboam. 2 Kings 14. 25. 

2. Why is he generally styled ' ' the disobedient 

Erophet " ? — Because he fled away when ordered 
y God to go to Nineveh. 

3. Against whom was he commanded to 
prophesy?— Against the Ninevites. 

4. How is Nineveh described in Scripture? — An 
exceeding great city, of three days' journey (or 
sixty miles) round. 

5. Do the vast ruins lately discovered confirm 
or contradict this Scripture testimony? — They 
strongly confirm it. 

6. Why did Jonah shrink from his errand? — 
From fear of being killed, or of seeming to be a 
false prophet if God's threatenings were merci- 
fully unfulfilled, or from a dislike to prophesy to 
a mere heathen nation. 

7. Is it of any use for man to refuse to fulfil the 
will of God?— None. 

Woe unto him that striveth with his Maker! 
Let the potsherd strive with the potsherds of the 
earth. Shall the clay say to him that fashioneth 
it, What makest thou ? or thy work, He hath no 
hands ? Isa. 45. 9. 

That saith of Cyrus, He is my shepherd, and 
shall perform all my pleasure. Isa. 44. 28. 

8. How did the Lord overtake Jonah in his re- 
bellion ? — By a storm at sea. 

9. What did the mariners strive to do ?— To save 
their lives by calling on their gods and lightening 
the ship, and rowing hard to reach the land. 

10. Was it of any use ?— No. 

11. How did Jonah own God's righteous deal- 
ing ? — By telling them of his flight, and that the 
storm was on his account. 

12. When thrown overboard, how did God pre- 
serve him? — By means of a great fish he had pre- 
pared. 

13. Is Jehovah God ever at a loss to fulfil his 
purposes ? — Never. 

14. How did Jonah feel when in the belly of the 
fish ? — Cast out of God's sight. 

15. How was Jonah's case a fulfilment of Ps. 
139?— He found it impossible to flee from God's 
presence. 

z 5 s . 



If I take the wings of the morning, and dwell in 
the uttermost parts of the sea ; even there shall 
thy hand lead me, and thy right hand shall hold 
me. Ps. 139. 9, 10. 

16. If the Lord could hear Jonah from the 
depths of the sea, can we be in any circum- 
stances beyond the reach of his arm to save? — 
Never. 

17. When the Lord again commanded Jonah to 
go to Nineveh, did he obey ? — He did. Jonah 3. 

18. What was the result of his preaching? — The 
king and people believed God, and repented ard 
turned from their evil way. 

19. How did Jonah like this?— He was very 
angry that his threatening was not fulfilled, fear- 
ing, perhaps, that he would not be considered a 
true prophet, and that the Israelites would not 
repent when they saw that Nineveh was spared. 

20. How did the Lord comfort and reprove 
Jonah?— By giving him a shade from the heat, 
and by rebuking his anger at its loss. 

21. Is not God's mercy to the Ninevites a pledge 
to us of his mercy and his grace ? — It is, if our re- 
pentance is as deep and sincere. 

22. How may it be that these poor heathen may 
rise in condemnation against us at the last day? 
— If we do not repent under the teaching and 
preaching of God's word. 

23. But how much are our privileges greater 
than theirs? — God hath in these last days spoken 
unto us by his Son. Heb. 1. 2. Therefore we 
ought to give the more earnest heed to the things 
which we have heard, lest at any time we should 
let them slip. Heb. 2. 1. 

24. Where is Nineveh ?— On the river Tigris, in 
the ancient Assyria, and near the modern towns 
of Mosul and Bagdad. 

25. What attribute of the Lord's glorious char- 
acter does his conduct toward Nineveh display? 
— His wonderful mercy. 

26. Where is Nineveh first mentioned in Scrip- 
ture? — In Gen. 10. 11, where Asshur is said to 
have built it. 

27. How old must this great city have been 
when Jonah prophesied against it? — About fifteen 
hundred years. 

HOSEA. 

28. Who was Hosea? — A prophet, son of Beeri. 

29. In whose reigns did he prophesy? — In the 
reigns of Uzziah, Jotham, Ahaz and Hezekiah, 
kings of Judah, and in the reign of Jeroboam, son 
of Joash, king of Israel. 

30. What touching expostulation does the Lord 
address to Israel in Hos. 11. 8? — How shall I give 
thee up, Ephraim? how shall I deliver thee, 
Israel? how shall I make thee as Admah? how 
shall I set thee as Zeboim ? mine heart is turned 
within me, my repentings are kindled together. 

31. Who is meant by Ephraim ? — Israel. 

32. Why is the name of Epl iraim given to Israel ? 
— Because the tribe of Ephraim was the chief part 
of the kingdom of Israel. 

33. What idolatries of Israel are alluded to in 
Hos. 13?— The worship of Baal and the golden 
calves. 

34. What beautiful invitation is given in Hos. 
14. 1, 2 ?— O Israel, return unto the Lord thy God ; 
for thou hast fallen by thine iniquity. Take with 
you words, and turn to the Lord : say unto him, 
Take away all iniquity, and receive us graciously. 

35. Does the Lord only address such gracious 
words to Israel as a nation, or may we believe 
them spoken to us?— "For our sakes, no doubt, 
this is written," as sinners in every age and of 
every country need the same mercy and the same 
invitation. 1 Cor. 9. 9, 10. 

Amos. 

36. Who was Amos?— A native of Tekoah in 
Judah, and a prophet. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



37. What was his occupation when the Lord 
called him to be a prophet ?— That of a herdsman 
or shepherd. 

38. Against how many nations does he prophesy 
before he utters his denunciations against Israel"' 
—Against six— Syria, Philistia, Tyre, Edom, Am- 
nion and Moab. 

39. Into what two sins of Israel does Amos 2 12 
give us an insight ?— Drunkenness and rejection 
of God's word and prophets. 

40. How does Amos 3. 2 show us that according 
to our privileges so will our punishment be?— 
You only have I known of all the families of the 
earth : therefore I will punish you for all vour 
iniquities. 

41. Point out our Lord's parables that more fully 
explain this.— The wicked husbandmen (Matt. 21 
33), the marriage-feast (Matt. 22), and our Lord's 
denunciation against Capernaum. Matt. 11. 23 

42. What prophecy against the altar of Bethel 
does Amos 3 also contain?— In the day that I 
shall visit the transgressions of Israel upon him I 
will also visit the altars of Bethel : and the horns 
of the altar shall be cut off, and fall to the ground 
Amos 3. 14. 

43. When was this fulfilled ? and bv whom '— 
About one hundred and sixty years after, by Josiah. 

The altar that was at Bethel, and the high place 
which Jeroboam the son of Nebat, who made 
Israel to sin, had made, both that altar and the 
high place he brake down, and burned the high 
place, and stamped it small to powder, and 
burned the grove. 2 Kings 23. 15. 

44. What great similarity is there between 
Amos 4 and Deut. 28?— Amos 4 seems to be a ful- 
filment of the curses of drought, famine and 
pestilence pronounced in Deut. 28 upon their 
national sins. 

45. What prophecy is there in the lamentation 
of Amos (chap. 5) that Stephen quotes in Acts 7' 
—Vs. 25-27 ; Acts 7. 42, 43. 

_ 46. What proofs of Israel's luxury at this time 
(in the reign of Jeroboam II) does" Amos 6 give 
us?— (Read vs. 4-6.) 

47. What did Amaziah, the priest of Bethel 
send and say to Jeroboam when Amos had ut- 
tered these prophecies?— That Amos was conspir- 
ing against him. Amos 7. 10. 

48. What did he advise Amos to do? and why' 
—To go into Judah to live and to prophesy "as 
Bethel was the king's court. 

49. What sins of Israel does Amos 8 set forth '— 
Dishonesty, oppression and neglect of God's word. 

VS. o, b, 11, lz. 

50. After the fearful denunciations of chaps 8 
and 9, what predictions of after glory does the 
last chapter close with?— The restoration of Israel 
to their own land in plenty and peace. 

51. By whom must "the fallen tabernacle of 
David" be reared?— By Jesus Christ. 

He shall be great, and shall be called the Son of 
the Highest: and the Lord God shall give unto 
him the throDe of his father David : and he shall 
reign over the house of Jacob for ever ; and of his 
kingdom there shall be no end. Luke 1. 32, 33. 

The Last Kings of Israel. (2 Kines 

15-17.) 

1 -^ h< J,, slew Za ehariah, the last of Jehu's dy- 
nasty?— Shallum. 2 Kings 15. 10. 

2. How long did he reign ?— A month. 

3. Who destroyed him ?— Menahem 

4. How long did Menahem reign ?— Ten years 
2 Kings 15. 17. 

« w £ at J cind of kin § was he?— A wicked one. 

6. Who fought against him?— Pul, kiug of As- 
syria. 

7. Who succeeded Menahem ?— Pekahiah his 
«on. ' 

8. How long did Pekahiah reign ?— Two yearc. 



9. Who slew him?— Pekah, one of his captains. 
}?• ££ w Ion S Qid Pekah reign?— Twenty years. 

11. VV Inch was the last king of Israel ?— Hoshea 

12. How long did he reign?— Nine years 2 
Kings 17. 1. 

u- 13 -o "'Jl' ! 1 of the kin S s of Assyria came against 
him ?— Shalmaneser. 

14. Did Israel conquer, or the Assyrians''— The 
Assyrians. 

1 l-., Ho ,^ was this?— The Lord shall bring thee, 
and thy king which thou shalt set over thee unto 
a nation which neither thou nor thy fathers have 
known ; and there shalt thou serve other gods, 
wood and stone.— Moreover all these curses shall 
come upon thee, and shall pursue thee, and over, 
take thee, till thou be destroyed; because thou 
hearkenedst not unto the voice of the Lord thy 
God, to keep his commandments and his statutes 
which he commanded thee. Deut. 28. 36, 45 

16. Had not God often warned them' of their 
danger?— Yes, by his prophets. 

17. Will not all God's threatenings be fulfilled 
as well as his promises ?— They will. 

18. What has God said in his word shall be the 
punishment of impenitent sinners?— "Except ve 
repent, ye shall all likewise perish." Luke 3 13 

19. If we slight the word of God as Israel did of 
old, what must we expect?— Punishment— as a 
nation, here ; and as individuals, here and here- 
after, now and for ever. 

20. Have we a remedy ? What is it ?— To " re- 
turn unto the Lord, and he will have mercv 
upon " us. Isa. 55. 6, 7. 

21. To what places was Israel carried captive' 
—To places in Media and Mesopotamia 

22. Who were brought in to fill the depopulated 
cities?— People from Babylon and the regions 
around it. 2 Kings 17. 24. 

23 What was the result?— A mixture of the 
worship of God and of idols. 2 Kings 17. 33. 

JORAM (OR JEHORAM) TO AMAZlAH, 

Kings of Judah. (2 (Jhron. 21-25.) 

1 Whose son was Joram (Jehoram) king oi 
Judah ?— Son of Jehoshaphat. 2 Chron »1 l 

2. Which of Israel's kings reigned at the same 
time ?— Ahaziah, and afterward Jehoram. 2 Kings 
1. 1/, 18. 

3 Whose daughter was Joram's wife ?— Ahab's. 
2 Chron. 21. 6; 

4. What, effect did this unholy alliance have on 
the king?— It led him into the sins of Ahab's 
house. 2 Chron. 21. 6. 

5. How many years did Joram reign jointly 
with his father?— About two. 2 Kings 8 16 

6. What was the first wicked thing he did after 
his father was dead and he reigned alone '—He 
killed his brothers. 2 Chron. 21. 4. 

7. What kingdom revolted from undertheswav 
of Judah m this reign ?— Edom, and the city of 
Libnah. 

8. What message came to him from God bv the 
hand of Elijah the prophet?— Of a great plague or 
affliction tor his family and people, and a mortal 
disease for himself. 

9. By what death did he die?— Bv a long and 
painful illuess. 

10. How long had he reigned ?— Eight years 

11. Who succeeded him?— Ahaziah his son. 

12. By -what three names is this king called'— 
Ahaziah, Jehoahaz and Azariah. 2 Chron. 21. 17; 
22. 1, 6. 

13. By which is he more generallv called?— 
Ahaziah. 2 Kings 9. 

14. Which of Joram's sons was he? -The 
youngest. 

15. Why did not Joram's eldest son reign?— 
Because he had been killed with his brothers 

16. What did this prove?— That Elijah's mes- 
sage had come true. 



ON THE OLD AND NEW TESTAMENTS. 



17. To what untimely end did this king of 
Judah come? — He was killed, with Joram, by 
order of Jehu. 

18. How did it happen?— He had gone under 
the guidance of God to visit Joram. 2 Kings 8. 
29 ; 2 Chron. 22. 7. 

19. What was the name of Ahaziah's mother ?— 
Athaliah. 

20. When she saw her son was dead, what 
cruel act did she exercise toward his children, 
her own grandchildren? — She had them all but 
one destroyed. 

21. Name her father and mother.— Ahab and 
Jezebel. 

22. When we see how much evil the good Je- 
hoshaphat brought on his family by his alli- 
ance with Ahab, should it not make us most 
careful as to the company we keep?— It should 
indeed. 

Be not deceived : evil communications corrupt 
good manners. 1 Cor. 15. 33. 

Be not deceived ; God is not mocked : for what- 
soever a man soweth, that shall he also reap. 
For he that soweth to his flesh shall of the flesh 
reap corruption ; bin he that soweth to the Spirit 
shall of the Spirit reap life everlasting. Gal. U. 
7,8. 

23. How was one grandchild unexpectedly 
preserved ?— He was hid by Jehoshabeath. 2 
Chron. 22. 11. 

24. What relation was the good Jehoshabeath 
to the little boy ? — His aunt. 

25. How long did the wicked Athaliah keep 
the throne? — Six years. 2 Chron. 22. 12. 

26. What was her end ? — She was slain when 
Joash, the lawful king, was raised to the throne. 

27. How old was the young king when he be- 
gan to reign ?— Seven. 

28. How long did he continue to do well?— 
During the life of Jehoiada the priest, about 
twenty-eight years. 

29. What good service did he do the temple of 
God during Jehoiada's life? — He repaired and 
refitted it. 2 Chron. 24. 4-14. 

30. To what commandment by Moses did the 
king refer as to the contribution to the Lord's 
service? — And the Lord spake unto Moses, say- 
ing, When thou takest the sum of the children 
of Israel after their number, then shall they 
give every man a ransom for his soul unto the 
Lord, when thou numberest them ; that there be 
no plague among them, when thou numberest 
them. This they shall give, every one that pass- 
eth among them that are numbered, half a 
shekel after the shekel of the sanctuary: (a 
shekel is twenty gerahs :) an half shekel" shall 
be the offering of the Lord. Every one that 
passeth among them that are numbered, from 
twenty years old and above, shall give an offer- 
ing unto the Lord. The rich shall not give more, 
and the poor shall not give less than half a 
shekel, when they give an offering unto the 
Lord, to make an atonement for your souls. 
And thou shalt take the atonement " money of 
the children of Israel, and shalt appoint it for 
the service of the tabernacle of the congrega- 
tion ; that it may be a memorial unto the chil- 
dren of Israel before the Lord, to make an 
atonement for your souls. Ex. 30. 11-16. 

31. How old was the good Jehoiada when he 
died? — One hundred and thirty vears. 2 Chron. 
24. 15. 

32. What honor did they show his remains? — 
They buried him among the kings. 

33. How did Joash behave after his uncle's 
death ? — He worshipped idols. 

34. Whom did the Lord send to warn him of 
his sins? — Zechariah the son of Jehoiada. 

35. What did Joash cause to be done to him? — 
To be stoned to death. 



36. What did Zechariah say in dying ? — " The 
Lord look upon it, and require it." 

37. Is his death alluded to in the New Testa- 
ment? — That upon you may come all the right- 
eous blood shed upon the earth, from the blood 
of righteous Abel unto the blood of Zacharias 
son of Barachias, whom ye slew between the 
temple and the altar. Matt. 23. 35. 

38. How did the Lord punish Judah for their 
idolatry ? — By the Syrian army. 

39. How did he punish this wicked king?— By 
great diseases. 

40. In what way did he die? — He was killed 
by his own servants. 

41. How long did he reign ? — Forty years. 2 
Chron. 24. 1. 

42. Who succeeded him? — Amaziah his son. 

43. Was Amaziah a better man than his father? 
— Probably not, as his heart was not right toward 
God, and as, after reigning well for some time, 
he fell into idolatry. 

44. How did God try his faith ?— By telling him 
to trust him to replace the loss of one hundred 
talents which he had paid for the hire of an Is- 
raelitish army. 2 Chron. 25. 6-10. 

45. Did he 'continue to serve the Lord ? — No. 2 
Chron. 25. 14, 27. 

46. What new idolatry did he introduce "—The 
gods of Edom. 2 Chron."25. 14, 20. 

47. How was he punished for this ? — By defeat 
in war and by conspiracy at home. 

48. How did he die?— He was killed by his 
own people. 

49. How long did he reign ? — Twenty-nine 
years. 

50. Which king of Israel reigned at the same 
time ? — Joash or Jehoash. 

51. What battle did these two kings fight?— 
The battle of Bethshemesh. 

52. Which was victorious? Why?— Joash, be- 
cause of Amaziah's idolatry. 

53. Does not this show us that all our actions 
are noticed by God ?— Yes, and that he punishes 
idolatry, boasting and all other sin. 

UZZIAH. JOTHAM AND AHAZ, KlNGS OF 

Judah. (2 Chron. 26-32.) 

1. Who was Uzziah? — Amaziah's son. 

2. How old was he when he began to reign? 
— Sixteen. 

3. By what other name is he called? — Azariah. 
2 Kings 15. 1. 

4. What king was reigning in Israel at this 
time ? — Jeroboam II. 

5. How many prophets prophesied in the reign 
of Uzziah ? — Five— Isaiah, Hosea, Joel, Amos and 
Jonah. 

6. What is said of Uzziah in 2 Chron. 26. 5?— 
That while he sought the Lord he prospered. 

,7. How was this manifested in the early part 
of bis reign ?— Bv great success in war. 2 Chron. 
26. 6-15. 

8. By whose influence was he kept in the right 
wav ? — Bv the influence of Zechariah, a man of 
God. 

9. What effect did prosperity have on him ?— 
It lifted up his heart. 

10. What does it mean by his heart being lifted 
up ? — That he was proud and presumptuous. 

11. What does the Lord say about pride in the 
Scripture? — That it " goeth "before destruction." 
Prov. 16. 18. 

12. To what act of impiety did TJzziah's pride 
prompt him ? — To burn incense like a priest. 

13. How was he punished ? — By being smitten 
with leprosy. 

14. What " effect did his punishment have on 
him ? — It made him go and live alone. 

15. Of what was leprosy a type ?— Of sin. 



57 



FOUR THOUSAND QUESTIONS AND ANSWERS 



16. How was leprosy under the Mosaic law 
cleansed ?— The priest shall go forth out of the 
camp; and the priest shall look, and, behold, if 
the plague of leprosy be healed in the leper ; then 
shall the priest command to take for him that is 
to be cleansed two birds alive and clean, and 
cedar wood, and scarlet, and hyssop : and the 
priest shall command that one of the birds be 
killed in an earthen vessel over running water: 
as for the living bird, he shall take it, and the 
cedar wood, and the scarlet, and the hyssop, and 
shall dip them and the living bird in the blood of 
the bird that was killed over the running water: 
and he shall sprinkle upon him that is to be 
cleansed from the leprosy seven times, and shall 
pronounce him clean, and shall let the living bird 
loose into the open field. Lev. 14. 3-7. 

17. Who was typified by the bird that was slain, 
and by the living bird '?— The Saviour and the 
sinner. 

18. How many instances are recorded in Script- 
ure of persons being punished by leprosy '.'—Three 
—those of Miriam, Gehazi and Uzziah. 

19. What great deprivations did Uzziah suffer 
in consequence of this malady ?— He was cut off 
from the house of the Lord, from the honors of a 
king and from all human society. 

20. How did Uzziah occupy himself?— In war, 
in building cities and towers, in digging wells, 
and in keeping much cattle ; also in cultivating 
fruitful fields. How many years did he reign ?— 
Fifty-two years. 

21. Who shared the government with him 
when he was laid aside, and succeeded him on 
the throne of Judah ?— Jotham, his son. 

22. How old was Jotham when he began to 
reign ?— Twenty-five. 2 Chron. 27. 1. 

2:3. How is his character described ?— " He did 
that which was right in the sight of the Lord." 

24. How does 2 Chron. 27. give us the secret 
of his prosperity? — It says that " he prepared (or 
established) his ways before God." So Joshua 
and David had a fixed purpose or plan to serve 
the Lord. 

25. How long did he reign ?— Sixteen years. 
20. Who followed Jotham ? — Ahaz, his son. 

27. Was he notavery different king? — Yes; "he 
did not right in the sight of the Lord." 

28. In whose ways did he walk ?— In those of 
the kings of Israel. 

29. Who was king of Israel at this time? — 
Pekah. 

30. Did Ahaz go on in this sad career without 
warning? — No; he was warned by the prophets. 

31. Which of the prophets prophesied in his 
reign? — Isaiah, Hosea and Micah. 

32. How does Isaiah, in his first chapter, de- 
scribe the state of Israel and Judah at this time? 
—Ah sinful nation, a people laden with iniquity, 
a seed of evildoers, children that are corrupters : 
they have forsaken the Lord, they have pro- 
voked the Holy One of Israel unto anger, they are 
gone away backward. Isa. 1. 4. 

33. How are the daughters of Judah described 
in the end of bis third chapter?— The daughters 
of Zion are haughty, and walk with stretched 
forth necks and wanton eyes, walking and minc- 
ing as thev go, and making a tinkling with their 
feet. 

34. What idol-worship did Ahaz again intro- 
duce?— Of Baal and of the gods of Svria. 2 
Chron. 28. 2, 23. 

35. What cruel heathen practice did he exer- 
cise on his son ? — He burnt his children in sacri- 
fice. 2 Chron. 28. 3. 

36. What enemies came against Judah as a 
punishment for their sins ? — Pekah and Eezin. 

37. Who was Pekah?— King of Israel. 

38. Who was Rezin ?— King of Syria. 

',9. What encouragement did the Lord give by 



his prophet Isaiah concerning these kings?— 
Take heed, and be quiet ; fear not, neither be 
iainthearted for the two tails of these smoking 
firebrands, for the fierce anger of Rezin with 
Syria, and of the son of Remaliuh. Isa. 7. 4. 

40. When Ahaz declared he would not ask a sign 
of God, was that from reverence or disregard ?— 
From disregard. 

41. How did his seeking aid from the king of 
Assyria against his foes, and not from the Lord, 
decide this? — It showed he was determined to 
take his own course. 

42. What was the consequence of his seeking 
to the Assvrians? — Embarrassment instead of sup- 
port. 2 Chron. 28. 20. 

43. How did he strip the temple of God to pay 
the Assyrian king? — He took away much of its 
brass (or copper) work. 2 Kings 16. 17, 18. 

44. Did he, after all, obtain the help he de- 
sired ? — He did not. 

45. Which were the most prosperous kings, those 
who served the Lord, or those who forsook him? 
— Those who served the Lord. 

46. What effect had chastisement on him? — He 
sinned yet more against the Lord. 2 Chron. 28. 23. 

47. What did this prove him not to be? — It 
proved him not to be a son of God, or he would 
have profited by his fatherly chastisement. 

If ye endure chastening. God dealeth with you 
as with sons ; for what son is he whom the father 
cfiasteneth not? Heb. 12. 7. 

48. How many years did he reign ?— Sixteen 
years. 

49. Was he buried among the good kings of 
Judah ?— No. 2 Chron. 28. 27. 

Isaiah, Micah and Nahum. 

1. Who was Isaiah?— A prophet, the son ol 
Amoz. 

2. In whose reigns did he prophesy ?— In those 
of "Uzziah, Jotham, Ahaz and Hezekiah, kings 
of Judah." 

3. Is any part of his book historical? how 
much ? — Yes, about four chapters— chaps. 36-39 

4. What great and glorious Person was he 
privileged to announce ?— The Messiah. 

Unto us a child is born, unto us a son is given: 
and the government shall be upon his shoulder: 
and his name shall be called Wonderful, Counsel- 
lor, The mighty God, The everlasting Father, The 
Prince of Peace. Of the increase of his govern- 
ment and peace there shall be no end. upon the 
throne of David, and upon his kingdom, to order 
it, and to establish it with judgment and with 
justice from henceforth even for ever. Isa. 9. 6, 7. 

5. What prophecy of Isaiah's is quoted in Matt. 
1. 23?— Therefore the Lord himself shall give you 
a sign ; Behold, a virgin shall conceive, and bear 
a son, and shall call his name Immanuel. Isa. 
7.14. 

6. How many titles does Isaiah attribute to the 
Lord Jesus in Isa. 9. 6, 7?— Five. 

7. To whom does Isaiah attribute the term 
" Wonderful " in Isa. 28. 29 ?— To Jehovah him- 
self. 

The Lord of hosts, which is wonderful in counsel, 
and excellent in working. 

8. Who, then, must the Lord Jesus Christ be?— 
God. 

9. Are there any other texts of Scripture that 
plainly show him forth to be " the Mighty God "? 
— "The great God and our Saviour JesusChrist." 
Tit. 2. 13. 

I am Alpha and Omega, the beginning and the 
ending, saith the Lord, which is, and which was, 
and which is to come, the Almighty. Rev. 1. 8. 

10. How does John 10. 30 prove that the Lord 
Jesus is "the Everlasting Father"?— God is 



ON THE OLD AND NEW TESTAMENTS. 



called " the everlasting God " in Rom. 16. 2C, and 
Jesus says in John 10. 30, " I and my Father are 
one." 

11. To which character of the Lord Jesus does 
the apostle Paul allude in Eph.2. 14?— "He is 
our peace " — " The Prince of Peace." 

12. When will the "government be on the 
shoulder " of the Lord Jesus?— When his reign of 
one thousand years begins. Rev. 19. 11-16. 

13. Is there any earthly throne which he is 
promised? — " The throne of David." 

14. What power does the Lord Jesus exercise 
now ?— The power which, as God, he exercises by 
the Holy Spirit. Matt. 28. 18. 

15. Where is the Lord Jesus now?— On the 
throne of God in heaven. 

David is not ascended into the heavens: but he 
saith himself, The Lord said unto my Lord, Sit 
thou on iny right hand, until I make thy foes thy 
footstool. Therefore let all the house of Israel 
know assuredly, that God hath made that same 
Jesus, whom ye have crucified, both Lord and 
Christ. Acts 2. 34-36. 

Behold, I see the heavens opened, and the Son 
of man standing on the right hand of God. Acts 
7. 56. 

To him that overcometh will I grant to sit with 
me in my throne, even as I also overcame, and am 
set down with my Father in his throne. Rev. 3. 21. 

16. Under what name is the Lord Jesus spoken 
of in Isa. 11. 1?— "A Rod out of the stem of Jesse, 
and a Branch . . . out of his roots." 

17. Who was Jesse? — The father of David. 

18. Who was the root of Jesse (that is, his fore- 
father) ?— Christ, as David's Lord. 

19. From what " stem of Jesse " did the Lord 
Jesus spring?— From David, whose father was 
Jesse and great-grandfather Boaz. Ruth 4. 16, 17. 

20. Where does the Lord Jesus call himself 
" the root and offspring of David " ? — Rev. 22. 16. 

21. What is the Lord Jesus called in Rev. 5. 5? 
—The Lion of the tribe of Juda, the root of 
David. 

22. Of what is the lion expressive ?— Of 
strength. 

23. What is the meaning of the name Boaz?— 
" In strength." 

24. What connection have all these passages 
together?— They all unite in describing Christ. 

25. How does Isaiah describe the kinglv power 
of the Lord Jesua in Isa. 32. 1 ?— " Behold,' a King 
shall reign in righteousness." 

26. Under what character does he represent 
the Lord Jesus in the second verse of that chap- 
ter?— A man shall be as an hiding place from the 
wind, and a covert from the tempest ; as rivers of 
water in a dry place, as the shadow of a great 
rock in a weary land. 

27. Can his kingly glory be a joy to us unless 
we know him first as a "hiding place " ?— No. 

28. What part of Isaiah did the Lord Jesus read 
when he was on earth, when " the eyes of all 
them that were in the synagogue were fastened 
on him " ?— Isa. 61. 1, 2. The Spirit of the Lord is 
upon me, because he hath anointed me to preach 
the gospel to the poor ; he hath sent me to heal 
the broken-hearted, to preach deliverance to the 
captives, and recovering of sight to the blind, to 
set at liberty them that are bruised, to preach the 
acceptable year of the Lord. Luke 4. 18, 19. 

29. What did he say when he closed the book? 
— This day is this scripture fulfilled in your ears. 
Luke 4. 21. 

30. How often does the Lord (that is, Jehovah) 
call himself by the name of Jesus (that is, Sav- 
iour) in the book of Isaiah ?— Four times or more 
— as, " I am the Lord thy God, the Holy One of 
Israel, thy Saviour" (Isa.' 43. 3) ; "a just God and 
a Saviour." Isa. 45. 21. 

31. How often does he speak of himself as " Re- 
deemer " ? — Directly and indirectly, nine times or 



more— as, "I will help thee, saith the Lord, ana 
thy Redeemer, the Holy One of Israel " (Isa. 41. 
14) ; " And all flesh shall know that I the Lord 
am thy Saviour and thy Redeemer, the mighty 
One of Jacob." Isa. 49. 26. 

32. What part of l.-aiah's prophecy was the 
eunuch reading when Philip overtook him?— 
Isa. 53. 7, 8. The place of the Scripture which he 
read was this, He was led as a iamb to the slaugh- 
ter ; and like a lamb dumb before his shearer, so 
opened he not his mouth : in his humiliation his 
judgment was taken away : and who shall declare 
his generation ? for his life is taken from the 
earth. Acts 8. 32, 33. 

33. Who was intended bv the term "lamb"? — 
Jesus Christ. 

John seeth Jesus coming unto him, and saith, 
Behold the Lamb of God, which taketh away the 
sin of the world. John 1. 29. 

Worthy is the Lamb that was slain. Rev. 5. 12. 

The Lamb slain from the foundation of the 
world. Rev. 13. 8. 

A Lamb stood on the Mount Sion. Rev. 14. 1. 

The song of the Lamb. Rev. 15. 3. 

34. Give the fulfilment of the prophecy (Isa. 
53) in each particular.— 

Verse 1 : 

Though he had done so many miracles before 
them, yet they believed not on him. John 12. 37. 
Verse 2 : 

He made himself of no reputation, and took upon 
him the form of a servant, and was made in the 
likeness of men. Phil. 2. 7. 
Verse 3 : 

Is not this the carpenter, thesonof Marv? Mark 
6.3. 

Out of Galilee ariseth no prophet. John 7. 52. 

Thou art a Samaritan, and hast a devil. John 
8. 48. . 

He came unto his own, and his own received 
him not. John 1. 11. 

Verse 4 : 

He cast out the spirits with his word, and healed 
all that were sick. Matt. 8. 16. 
Verses 5 and 6 : 

Christ died for our sins according to the 
scriptures. 1 Cor. 15. 3. 

Verse 7 : 

When he was accused of the chief priests and el- 
ders, he answered nothing. Matt. 27. 12. 
Verse 8 : 

And when they had bound him, they led him 
away, and delivered him to Pontius Pilate the 
governor.— And when he had scourged Jesus, he 
delivered him to be crucified. Matt. 27. 2,26. 
Verse 9 : 

There were also two other, malefactors, led with 
him to be put to death. Luke 23. 32. 

There came a rich man of Arimathea, named 
Joseph : he went to Pilate, and begged the body of 
Jesus. Then Pilate commanded the body to be 
delivered. Matt. 27. 57, 58. 

Verses 10 and 11 : 

Lo, a Lamb stood on the Mount Sion, and with 
him an hundred forty and four thousand, having 
his Father's name written in their foreheads. — 
These were redeemed from among men, being the 
flrstfruits unto God and to the Lamb. And in 
their mouth was found no guile : forthey are with- 
out fault before the throne of God. Rev. 14. 1, 4, 5. 
Verse 12 : 

Forasmuch then as the children are partakers 
of flesh and blood, he also himself likewise took 
part of the same ; that through death he might de- 
strov him that had the power of death, that is, the 
devil. Heb. 2. 14. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



And with him they crucify two thieves ; the one 
on his right hand, and the other on his left. And 
the scripture was fulfilled, which salth, And he 
was numbered with the transgressors. Mark 15. 
27, 28. 

35. Compare Isa. 63. 1-3 with Rev. 19. 13, 15, and 
tell of whom the prophecies speak. — He was 
clothed with a vesture dipped in blood : and his 
name is called the Word of God. — And he treadeth 
the winepress of the fierceness and wrath of 
Almighty God. Rev. 19. 13, 15. 

36. Are we concerned in this?— Yes, for as sin- 
ners we are enemies of God. 

37. Then what should we do now? — We should 
come at once by faith to Christ our Saviour, and 
be cleansed by his atoning blood. 

38. Are there not many gracious invitations to 
sinners throughout the book of Isaiah? — Come 
now, and let us reason together, saith the Lord : 
though your sins be as scarlet, they shall be as 
white as snow ; though they be red like crimson, 
they shall be as wool. Isa. 1. 18. Ho, every one 
that thirsteth, come ye to the waters, and he that 
hath no money ; come ye, buy, and eat ; yea, 
come, buy wine and milk without money and 
without price. Isa. 55. 1. 

39. Were there not many special promises to 
the Gentiles ?— Yes, as in chaps. 9 ; 11 ; 35 ; 42 ; 49 ; 
60: 65. 

40. Who are here meant by the Gentiles? — All 
who are not Jews. 

41. To whom are the principal prophecies in 
this book addressed ? — To the Jews. 

42. How are the sins of Israel described in Isa. 
1 and elsewhere? — Thy princes are rebellious, 
and companions of thieves : every one loveth 
gifts, and followeth after rewards: they judge 
not the fatherless, neither doth the cause of the 
widow come unto them. Isa. 1. 23. The vine- 
yard of the Lord of hosts is the house of Israel, 
and the men of Judah his pleasant plant : and 
he looked for judgment, but behold oppres- 
sion; for righteousness, but behold a cry. Isa. 
5.7. 

43. What glorious promises are addressed to 
God's favored people? — As for me, this is my 
covenant with them, saith the Lord ; My spirit 
that is upon thee, and my words which I have 
put in thy mouth, shall not depart out of thy 
mouth, nor out of the mouth of thy seed, nor out 
of the mouth of thy seed's seed, saith the Lord, 
from henceforth and for ever. Isa. 59. 21. The 
Lord shall comfort Zion: he will comfort all her 
waste places ; and he will make her wilderness 
like Eden, and her desert like the garden of the 
Lord. Isa. 51. 3. Awake, awake; put on thy 
strength, Zion ; put on thy beautiful garments, 
Jerusalem, the holy city : for henceforth there 
shall no more come into thee the uncircum- 
cised and the unclean. Isa. 52. 1. 

44. How does Isaiah describe their idolatry in 
Isa. 44? — He heweth him down cedars, and tak- 
eth the cypress and the oak, which he strength- 
eneth for himself among the trees of the forest : 
he planteth an ash, and the rain doth nourish it. 
Then shall it he for a man to burn : for he will 
take thereof, and warm himself; yea, he kindleth 
it, and baketh bread ; yea. he maketh a god, and 
worshippeth it ; he maketh it a graven image, and 
falleth down thereto. He burneth part thereof 
in the fire; with part thereof he eateth flesh : he 
roasteth roast, and is satisfied : yea, he warmeth 
himself, and saith, Aha, I am warm, I have seen 
the fire : and the residue thereof he maketh a 
god, even his graven image : he falleth down 
unto it, and worshippeth it, and prayeth unto it, 
and saith, Deliver me; for thou art my god. Isa. 
44. 14-17. 

45. Under what beautiful symbol does he de- 
scribe God's care of Israel in chap. 5? — A hus- 
bandman's care of his vineyard. 



What could have been done more to my vine- 
yard, that 1 have not done in it ? wherefore, when 
I looked that it should bring forth grapes, brought 
it forth wdd grapes? Isa. 5. 4. 

46. What touching images does he use to por- 
tray God's love to his people in 49. 14, 16 ; 54. 5-8 ; 
66. 13?— As one whom his mother comforteth, so 
will I comfort you. 

47. Are there not many fearful denunciations 
against the wicked iu this prophecv ?— There are, 
as in 1. 28, 31. 

The destruction of the transgressors and of the 
sinners shall be together, and they that forsake 
the Lord shall be consumed. —And the strong shall 
be as tow, and the maker of it as a spark, and they 
shall both burn together, and none shall quench 
them. 

48. What nations then nourishing did Isaiah 
specially prophesy against by name ?— Assyria, 
Babylon, Palestine, Moab, Israel, Ethiopia, Egypt, 
Arabia, Tyre, Jerusalem, the Jews. 

49. Take each in succession, and tell us as 
nearly as you can their present state. — Assyria is 
now in a very low state, under Turkish rule. 

Babylon is so utterly destroyed that travelers 
have passed over its place without knowing it. 

Palestine, generally, is in an uncultivated, 
thinly-peopled, oppressed and half-barbarous 
stale. 

Moab is in the same condition. 

Israel is described under Palestine, above. 

Ethiopia is in the same condition. 

Egypt is in an improving state, but probably far 
less populous and less richly cultivated than of old. 

Arabia is still chiefly inhabited by wandering 
tribes, whose hand is against every man. 

Tyre is reduced to a mere fishing-village. 

Jerusalem is in the hands of Mohammedans, 
and shares the fate of Judah and Israel and 
Palestine at large. 

50. To what period does this wonderful proph- 
ecy extend ? — To the end of time. 

Behold, I create new heavens and a new earth: 
and the former shall not be remembered, nor come 
into mind. Isa. 65. 17. 

51. What glorious vision did Isaiah see which 
prepared him to do the Lord's service? — In the 
year that King Uzziah died I saw also the Lord 
sitting upon a throne, high and lifted up, and 
his train filled the temple. Above it stood the 
seraphims.— Then flew one of the seraphims unto 
me, having a live coal in his hand, which he had 
taken with the tongs from off the altar : and 
he laid it upon my mouth, and said, Lo, this hath 
touched thy lips: and thine iniquity :.: taken 
away, and thy sin purged. Also 1 heard the 
voice of the Lord, saying, Whom shall I send, and 
who will go for us ? Isa. 6. 1, 2, 6-S. 

52. In whose reign did he see that vision? — In 
Uzziah's. 

53. Do you find anything similar to it in the 
book of Revelation ? — I was in the spirit : and, 
behold, a throne was set in heaven, and one sat 
on the throne. Rev. 4. 2. 

54. What effect did the sight cf God's glory have 
on Isaiah ?— He deeply felt his sinfulness. 

Then said I, Woe is me ! for I am undone ; be- 
cause I am a man of unclean lips, and I dwell in 
the midst of a people of unclean lips: for mine 
eves have seen the King, the Lord of hosts. Isa. 
6.' 5. 

55. What was Job's expression when God spoke 
to him? — I have heard of thee by the hearing of 
the ear : but now mine eye seeth thee. Where- 
fore I abhor myself, and repent in dust and ashes. 
Job 42. 5, 6. 

56. What alone can remove the terror which 
all men as sinners must feel in the presence of 
God?— "The blood of Jesus Christ his Son, that 
cleanseth us from all sin." 1 John 1. 7. 



6"> 



ON THE OLD AND NEW TESTAMENTS. 



57. What removed Isaiah's terror? — The live 
;oal touching his lips. 

58. How could a coal touching his lips remove 
an? — As a token of God's grace. 

59. What does " an altar " imply ? — A sacrifice. 

60. In the vision of the apostle John, Rev. 
(which corresponds with Isaiah's), who is seen 
there as the slain sacrifice on the altar?— Jesus 
Christ, the "Lamb as it had been slain." Rev. 
5. 6. 

61. What preparation, then, do we require ere 
we can dare to meet Jehovah's presence and 
glory? — To be cleansed by the blood of Christ, 
and made one with him by a living faith. 

62. Is there any hinderance to our obtaining it? 
— None whatever. 

Ho, every one that thirsteth, come ye to the 
waters, and he that hath no money ; come ye, buy 
and eat; yea, come, buy wine and milk without 
money and without price.— Seek ye the Lord while 
he may b« found, call ye upon him while he is 
near : let the wicked forsake his way, and the un- 
righteous man his thoughts: and let him return 
unto the Lord, and he will have mercy upon him ; 
and to our God, for he will abundantly pardon. 
Isa. 55. 1, 6, 7. 

The Spirit and the bride say, Come. And let 
him that heareth say, Come. And let him that, 
isathirst come. And whosoever will, let him take 
the water of life freely. Rev. 22. 17. 

MlCAH. 

63. In whose reigns did Micah prophesy? — In 
the reigns of Jotham, Ahaz and Hezekiah," kings 
of Judah. 

64. What prophecy of his is referred to in Jer. 
26.18? — Micah the Morasthite prophesied in the 
days of Hezekiah king of Judah. and spake to 
all the people of Judah, saying, Thus saith the 
Lord of hosts; Zion shall be ploughed like a field, 
and Jerusalem shall become heaps, and the 
mountain of the house as the high places of a 
forest. 

65. Where is it found in his book? and how 
has it been f-dfilled?— Mic. 3. 12. The site of the 
temple was really ploughed over by a Roman 
emperor; and Jerusalem has at different times 
been made heaps in the various sieges it has sus- 
tained. 

66. In what state does he declare Samaria will 
be ? — " As an heap of the field." Mic. 1. 6. 

67. What sins of Israel are enumerated in Mic. 
3 ; 6 ; 7 ? — Cruelty, oppression and idolatry. 

68. What promises for the latter days does Mic. 
4. 1-4 record ?— The restoration of Zion and the 
reign of peace. 

69. What glorious Person is prophesied of in 
Mic. 5. 2?— Jesus Christ. 

70. Where was Jesus born? — At Bethlehem. 

71. Where is Bethlehem first mentioned in the 
Bible?— In Gen. 35. 19: "Rachel died, and was 
buried in the way to Ephratb, which is Bethle- 
hem." 

72. Where did Rahab (who was saved in Jeri- 
cho) live ?— At Bethlehem after her marriage. 

73. Whose wife was she?— Salmon's. 

74. Whose mother was she ?— Boaz's. 

75. Where did Ruth live ?— At Bethlehem. Ruth 
1. 1, 2, 19, 22. 

76. Where was David born?— At Bethlehem. 

77. What striking proof of love did three of his 
mighty men give when David desired a draught 
of water from the well at Bethlehem?— The three 
mighty men brake through the host of the Philis- 
tines, and drew water out of the well of Bethle- 
hem, th X was bv the gate, and took it, and 
brought it to David. 2 Sam. 23. 16. 

78. To what glorious event did the prophet 
ftllude when he spoke of Bethlehem's glory ?— To 
the birth of Jesus. 



61 



79. Read Prov. 8. 22, 23 ; John 1. 1 ; Col. 1. 17, 
and say to whom they refer— The Lord possessed 
me in the beginning of his way, before his works 
of old. I was set up from everlasting, from the 
beginning, or ever the earth was. Prov. 8. 22, 23. 
In the beginning was the Word. John 1. 1. And 
he is before ad tilings, and by him all things con- 
sist (Col. 1. 17) : viz., Jesus Christ. 

80. Of whom alone can it be said in the words 
of Micah, " Whose goings forth have been from 
of old, even from everlasting"?— Of God. 

81. Who, then, must the Lord Jesus be ?— God. 

Nahum. 

82. Against whom did Nahum utter his proph- 
ecy ?— Against the inhabitants of Nineveh. 

83. Josephus says Nahum prophesied in the 
reign of Jotham, king of Judah; how long was 
this after Jonah's prophecy ?— About sixty years. 

84. In which reign of the kings of Israel did 
Jonah preach at Nineveh ? — Jeroboam IPs. 

85. In which tribe did Nahum live ?— Simeon, 
as some think. 

86. How long after Nahum's prophecy was his 
prediction fulfilled?— About one hundred years. 

Hezekiah, King of Judah. (2 Chron. 
29-32.) 

1. Who reigned after Ahaz?— Hezekiah. 

2. How old was Hezekiah when he began to 
reign ?— Twenty-five. 

3. Into what state of neglect does 2 Chron. 29. 
3, 7 show that the temple of God had fallen?— 
Into even a filthy state. 2 Chron. 29. 5. 

4. What did Hezekiah do to set up the worship 
of God again?— He called upon the priests and 
Levites to assist. 

5. Did the priests, Levites and people respond to 
the call ?— Yes, very heartily. 2 Chron. 29. 12-17, 
28-35. 

6. What proof does the end of 2 Chron. 29 give 
that it was so?— The abundance of the sacrifices 
and offerings that were made. 

7. Was his reformation confined to Judah, or 
did he desire to extend it to all Israel ?— He in- 
vited all Israel and Judah to join in a solemn 
Passover. 

8. In what state was the kingdom of Israel at 
this time?— In a sad and idolatrous state under 
the reign of Hoshea. 2 Kings 17. 

9. How were Hezekiah's messengers received? 
—They were laughed at and mocked. 2 Chron. 
30. 10. 

10. Were there any who responded to his ap- 
peal ? — Several came from Asher, Manasseh and 
Zebulun. 

11. What beautiful prayer did Hezekiah offer 
for these?— That the good Lord would pardon 
every one who had prepared his heart to seek 
him, though he was not clean according to the 
temple laws. 

12. Did the Lord accept it?— He did. 2 Chron. 
30. 20. 

13. What proof does 2 Chron. 30. 23 give us that 
the service of God, when sincerely engaged in, 
and not as an empty form, is pleasant? — They 
kept the holy feast a second week. 

14. How long had it been since there had been 
such a Passover as this ?— Not since the time of 
Solomon, three hundred years before. 

15. How does David describe his pleasure in 
the Lord's service?— How amiable are thy taber- 
nacles, O Lord of hosts ! My soul longeth, vea, 
even fainteth for the courts of the Lord : my 
heart and my flesh crieth out for the living God. 
Ps. 84. 1, 2. I was glad when they said unto me, 
Let us go into the house of the Lord. Ps. 122. 1. 

16. What effect did this joy in the Lord have 
on the people with regard to the idols of the land? 
—They destroyed them all. 2 Chron. 31. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



17. What is said in Prov. 27. 19 ?— As in water 
face answereth to face, so the heart of man to 
man. 

18. Can we not, then, try our hearts, and ascer- 
tain their state by knowing if the service of God 
is our joy? — We can do so, and ought to do so. 

19. If not, in what condition are we?— In a state 
of condemnation and death. 

20. What was the next proof the people gave 
that their hearts were right with God?— The 
abundance of their offerings for the service of 
God. 2 Chron. 31. 5-7. 

21. How did Zaccheus manifest the same feel- 
ing?— Zaccheus said unto the Lord; Behold, 
Lord, the half of my goods I give to the poor ; 
and if I have taken any thing from any man by 
false accusation, I restore him fourfold. Luke 
19. 8. 

22. How can we show our love to his service?— 
By giving to it, as far as we can, our money and 
our time. 

23. Read Prov. 23. 20, and say how Hezekiah, 
in the twenty-first verse of this chapter, fulfilled 
this. — " My son, give me thine heart." He did 
every work for God with all his heart. 

24. Who was Hezekiah's father?— Ahaz. 

25. What foolish compact had he made with 
the king of Assyria?— He bought his help against 
his enemies by robbing God's house. 

26. Did it prosper? — No ; he was distressed bv 
him, and not helped. 2 Chron. 28. 19-21. 

27. How was Hezekiah made to feel this?— Sen- 
nacherib, the succeeding king, was tempted to at- 
tack him. 

28. What did Hezekiah do when the king of 
Assyria came against him ? — He fortified Je- 
rusalem and cut off the water from the enemy's 
camp. 

29. On whom did he depend for succor? — On 
God alone. 2 Chron. 32. 8. 

30. How did the people feel when Hezekiah 
cheered them ? — They rested on his words. 

31. What did Sennacherib do to endeavor to 
shake their confidence in God?— He boasted of 
his victories in other lands. 

32. Did he succeed?— No ; the people held their 
peace. 2 Kings 18. 36. 

33. Who was the exalted prophet of Israel at 
this time? — Isaiah. 

34. To whom did Hezekiah send? and what 
did he himself do?— He sent to Isaiah, and went 
into the temple for prayer to God. 2 Kings 19. 
1,2. 

35. How did the Lord appear for his people at 
this time? — He promised them the departure and 
death of Sennacherib. 2 Kings 19. 6, 7. 

36. Was the king of Assyria aware that God 
was fighting against him? or did he make an- 
other attempt on Jerusalem ?— He made another 
attempt. 

37. Did he address Hezekiah by word of mouth, 
as before, or send a letter to him?— He sent a 

38. What did Hezekiah do with the letter?— He 
spread it before the Lord in prayer. 

39. Where should we go when in trouble ? — Di- 
rect to God. 

40. Is God now the hearer and answerer of 
prayer, as he was then ?— He is, as every true child 
of God can testify. 

41. What was Hezekiah's prayer? — That God 
would save them for his own glory. 2 Kings 19. 
15-19. 

42. By whom did the Lord answer his prayer? 
— Isaiah. 

43. How was this wonderful deliverance ef- 
fected ? — By means of an angel of God, who struck 
the Assyrian army with death. 

44. What was Sennacherib's miserable end?— 
He was killed by his own sons. 



45. What mighty city was the capital of tf> 
Assyrian empire? — Nineveh. 

46. Aie there any prools in the present day o* 
this Assyrian king's conquests and final defeat?— 
The rums of Nineveh have lately been exposed, 
to view, and letters and figures been met with, 
carved upon slabs of stone, which thoroughly 
confirm the Bible account. 

47. What is next recorded of Hezekiah?— That 
he was " sick unto death." 2 Kings 20. 1. 

48. Did he die of this illness? or was he re- 
stored? and how?— He was restored to health in 
answer to prayer and by God's blessing on the 
means which Isaiah ordered to be used. 2 Kings 
20. 3-7. 

49. Was there any part of Hezekiah's history 
that was dishonorable to him?— Yes; he made a 
display to the king of Babylon's messengers of 
all his treasures. 

50. Of what sin was he guilty ?— Of pride. "A 
proud heart is sin." Prov. 21. 4. 

51. How does the Lord estimate pride of heart ? 
— Every one that is proud in heart is an abomina- 
tion to the Lord : though hand join in hand, he 
shall not be unpunished. Prov. 16. 5. Him that 
hath an high look and a proud heart will not I 
suffer. Ps. 101. 5. 

52. What fearful prediction was Isaiah com- 
missioned to take to him? — That all his treasures 
should in a future age be carried away to Baby- 
lon. 2 Kings 20. 17, 18. 

53. How did Hezekiah receive the reproof?— He 
humbly submitted to the will of God. 

54. What did this prove him to be? — A true son 
of God. 

Ye have forgotten the exhortation which speak- 
eth unto you as unto children. My son, despise not 
thou the chastening of the Lord, nor faint when 
thou art rebuked of him : for whom the Lord 
loveth he chasteneth, and scourgeth every son 
whom he receiveth. If ye endure chastening, 
God dealeth with you as with sons ; for what son 
is he whom the father chasteneth not? Heb. 
12. 5-7. 

55. Name the benefits in a domestic way that 
Hezekiah conferred on Jerusalem. — He erected 
various public buildings and brought water from 
a distance. 

56. How much of Hezekiah's history is written 
in the book of Isaiah? — Nearly the whole. 

57. How long did he reign ? — Twentv-nine years. 
2 Kings 18. 2. 

58. Where did they bury him? — In the chief 
sepulchre of the kings. 

Manasseh and Amon, Kings of Judah. 
(2 Chron. 33.) 

1. Whose son was Manasseh ? — Hezekiah's. 

2. Was he a good king like his father ? De- 
scribe his character as given in the first seven 
verses of this chapter. — No ; he restored idolatry 
and witchcraft, and set up idols even in the 
temple itself. 

3. How was he punished by the Lord for this? 
— He was carried captive to Babylon. 

4. What effect did captivity have on him?— It 
brought him, by the grace of God, to penitence 
and prayer. 

5. Did' the Lord hear and answer his prayer? 
— Yes ; he restored him to his kingdom. 

6. How did Manasseh act on his return to his 
kingdom?— He put away idolatry throughout all 
Judah. 

7. What encouragement does his history give to 
j/« ?— That if we confess and forsake our sins, ho 
will abundantly pardon. 

8. Is God as compassionate now as he was then? 
— Yes ; as thousands of true penitents can thank- 
fully declare. 



62 



ON THE OLD AND NEW TESTAMENTS. 



9. Are we to dare to sin because God is merci- 
ful? — Shall we continue in sin, that grace may 
•hound? God forbid. How shall we, that are 
dead to sin, live any longer therein? Kom. 6. 
1,2. 

10. Are we to dare to postpone repentance be- 
cause God is merciful ? — No. 

Now is the accepted time ; behold, now is the 
day of salvation. 2 Cor. 6. 2. 

11. How does the apostle Paul say that he ob- 
tained mercy? — Through the Iree grace of Christ. 

I thank Christ Jesus our Lord, who hath enabled 
me, for that he counted me faithful, putting me 
into the ministry ; who was before a blasphemer, 
and a persecutor, and injurious: but I obtained 
mercy, because I did it ignoramly in unbelief. 1 
Tim. 1. 12, 13. 

12. Does the apostle give any other reason for 
this favor? — That he might be a pattern for the 
encouragement of penitent sinners in all time. 

This is a faithful saying, and worthy of all ac- 
ceptation, that Christ Jesus came into the world 
to save sinners ; of whom I am chief. Howbeit for 
this cause I obtained mercy, that in me first Jesus 
Christ might show forth all longsuffering, for a 
pattern to them which should hereafter believe on 
him to life everlasting. 1 Tim. 1. 15, 16. 

13. Is not the invitation so free that none need 
doubt? — It is to " every one " — " whosoever will." 

Ho, every one that thirsteth. come ye to the 
waters, and he that hath no money ; come ye, buy, 
and eat; yea, come, buy wine and milk without 
money and without price. Isa. 55. 1. 

And the Spirit and the bride say, Come. And 
let him that heareth say, Come. And let him that 
is athirst come. And whosoever will, let him take 
the water of life freely. Rev. 22. 17. 

14. Will not Manasseh rise up in the judgment 
and condemn us if we should plead that we are 
too great sinners for God to save us? — He may do 

80. 

15. How long did Manasseh reign? — Fifty -five 
years. 

16. "Who succeeded him? — Amon his son. 

17. Did Amon follow his father's steps in the 
end or the beginning of his reign? — He followed, 
throughout his reign, his father's steps in the be- 
ginning of his reign. 

18. How long did Amon reign ? — Two years. 

19. What was his melancholy end? — He was 
tilled by his own servants. 

Joel, Habakkuk and Zephaniah. 
Joel. 

1. Is it known when Joel prophesied by his own 
writings? — No, not at all distinctly. 

2. How do we gather from his prophecy that he 
wrote it in a time of famine? — He speaks of the 
devourings by locusts and of the want of pasture, 
eorn, wine and figs. Joel 1. 4-20. 

3. Of what was a famine in Israel ever a proof? 
— Of God's anger against sin. 

4. What, does he call on the people to do ? — To 
fast, repent and pray. 

5. To what solemn event does he call attention 
in his second chapter? — To the day of .judgment. 

6. What does the apostle Peter say about "the 
day of the Lord"? — The day of the Lord will 
come as a thief in the night ; in the which the 
heavens shall pass away with a great noise, and 
the elements shall melt with fervent heat, the 
earth also and the works that are therein shall 
be burned up. Seeing then that all these things 
shall be dissolved, what manner of persons ought 
ye to be in all holv conversation and godliness ? 
2 Pet. 3. 10, 11. 

7. Is this important "dav" ever mentioned 
elsewhere in Scripture ?— As in the days that were 



before the flood they were eating and drinking 
marrying and giving in marriage, until the day 
that Noe entered into the ark, and knew not until 
the flood came, and took them all away ; so also 
shall the coming of the Son of man be. Matt. 24. 
38, 39. 

8. To what period does it refer? — To the day of 
judgment. 

9. Are we at all interested in that solemn event ? 
—Yes. 

10. How ?— Because we shall all stand before the 
judgment-seat of Christ. 

11. Ought we not to be prepared for it? — We 
ought indeed. 

12. How can we be?— By being in Christ, and 
clothed with his righteousness by faith. Phil. 3. 
7-11. 

13. In what part of the book of the Acts does 
the apostle Peter quote this prophecy in reference 
to the miraculous gift of tongues? — In Acts 2. 16-21 
he quotes Joel 2. 28-32. 

14. What proof does Joel 3 give us that this 
prophet wrote after the days of Jehoshaphat, and 
probably very near the Captivity?— Because he 
mentions the valley of Jehoshaphat, and because 
his referring to the captivity of Judah only (in v. 
1) makes it probable that his prophecy was written 
after the captivity of Israel. 

15. With what glorious and consoling promises 
does the prophecy close? — Those of the future 
glory of Jerusalem and of the Church in 3. 16-21. 

Habakkuk. 

16. What proof does Hab. 1. 6 give us that Ha- 
bakkuk wrote before the Captivity ? — Because he 
there prophesies its coming. 

17. Who were the Chaldeans?— The inhabitants 
of Babylon and the surrounding country. 

18. What threatenings respecting them had 
Isaiah given to Hezekiah ? — That they would 
come and carry away all his treasures. 

19. What prediction does Habakkuk record in 
Hab. 2? — That in due time God would destroy the 
Chaldean power. 

20. What promise is given in verse 14 of this 
chapter?— The earth shall be filled with the 
knowledge of the glory of the Lord, as the waters 
cover the sea. 

21. Which verse in this prophecy answers the 
important question, "How can man be justified 
before God " ? — Hab. 2. 4. " The just shall live by 
his faith." 

22. How many times, and where, is this em- 
phatic verse quoted in the New Testament?— 
Three times— Rom. 1. 17 ; Gal. 3. 11 ; Heb. 10. 38. 

23. Can you tell me what great Reformer was 
converted to God by it?— Martin Luther. 

24. What contrast is displayed in verses 18-20 of 
this chapter? — Between dumb idols and the true 
God. 

25. To what great event in past history does the 
opening of Hab. 3 refer? — To the giving of the 
law on Mount Sinai. 

26. To what event is reference made in verses 
8 and 15 ? — To the passing of the Red Sea. 

27. To what event in verse 11? — To Joshua's 
victory at Gibeon. 

28. How does the prophet express his confi- 
dence in God? — In the beautiful words of verses 
17, 18. 

Zephaniah. 

29. In whose reign did Zephaniah prophesy? — 
Josiah's 

30. How does the first chapter show the abomi- 
nations of the land before Josiah's reformation ? — 
It speaks of the idolatry and indifference to God 
that prevailed. Zeph. 1. 5, 12. 

31. Against how many nations besides Judah is 
this prophecy uttered ? — Five others— Philistia, 
Moab, Amnion, Ethiopia and Assyria. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



32. What proof is there in this book that Na- 
hum's prophecy against Nineveh had not been 
fulfilled in the early part of Josiah's reign ?— Its 
desolation is spoken of as vet to come. Zeph. 2 
13. 

33. With what glorious promises of Israel's 
restoration does the prophecy close?— With those 
of Zeph. 3. 8-20, and especially verses 10-13, and 
the expression of God's joy and love in verse 17. 

Josiah, King of Judah. (2 Chron. 34; 
35; and 2 Kings 22; 23.) 

1. How old was Josiah when he ascended the 
throne of Judah ?— Eight. 

2. Whose son was he?— Anion's. 

3. What character did he bear?— He did that 
which was right in the sight of the Lord. 

4. How soon did he begin to manifest his piety? 
—At the age of fifteen. 2 Chron. 34. 3. 

5. What was the first reformation he effected? — 
The removal of everything connected with idol- 
worship. 

6. What wonderful discovery was made in 
cleansing the temple ?— A book of the law. 

7. What did this prove ?— That it had been neg- 
lected and despised. 

8. What effect did the reading of God's word 
have on the young king?— He was shocked and 
alarmed by the national guilt and danger. 

9. To whom did he send to inquire the will of 
God concerning his people?— To Huldah, the 
prophetess. 

10. Did God alter the word that had gone forth 
out of his mouth ?— No. 2 Chron. 24. 24, 25. 

11. How did he comfort Josiah notwithstand- 
ing?— By promising that his judgments should 
not take place during Josiah's life. 

12. What effect did this message have on Jo- 
siah ? — He caused the book of the law to be pub- 
licly read, and induced the people to renew their 
covenant with God. 

13. How does 2 Chron. 35. 3 show us that the 
ark had been taken out of the temple?— By re- 
lating Josiah's order that it should be put in 
again. 

14. What multiplied idolatries does 2 Kings 23 
show had gained footing in Judah at this time?— 
The worship of Baal and the abominations of 
Sidon, Moab and Ammon. 

15. How did Josiah deal with them all?— He 
destroyed and defiled them. 

16. What remarkable prophecy had gone before 
of this young king?— And, behold, there came a 
man of God out of Judah by the word of the Lord 
unto Bethel : and Jeroboam stood by the altar to 
burn incense. And he cried against the altar in 
the word of the Lord, and said, O altar, altar, 
thus saith the Lord ; Behold, a child shall be born 
unto the house of David, Josiah by name; and 
upon thee shall he offer the priests of the high 
places that burn incense upon thee, and men's 
bones shall be burnt upon tbee. 1 Kings 13. 1, 2. 

17. Did he fulfil it? — Yes, exactly. 2 Chron. 
34. 5. 

18. Could all Josiah's goodness turn away God's 
wrath from Judah?— No. 2 Kings 24. 3, 4. 

19. What was Josiah's end ?— He was killed in 
battle. 

20. How did this come about ?— He had attacked 
the king of Egypt as he was going against the 
king of Assyria. 

21. Was not this the only failure recorded of 
this good and pious king?— It was. 

22. Must not their transgressions have reached 
a fearful height, seeing even Josiah's reformation 
could not purge the land ? — They must indeed. 

23. How was the news of his death received by 
his people? — With deep and universal mourning. 

24. Which famous prophet is named as mourn- 
ing for him?— Jeremiah. 2 Chron. 35. 25. 



64 



The breath of our nostrils, the anointed of the 
Lord, was taken in their pits, of whom we said, 
Under his shadow we shall live among the 
heathen. Lam. 4. 20. 

25. Where was Josiah slain?— At Megiddo 

26. How does Zechariah the prophet, who lived 
above seventy years after this, refer to this griev- 
ous lamentation over Josiah?— In that day shall 
there be a great mourning in Jerusalem, 'as the 
mourning of Hadad-rimmon in the valley o f 
Megiddon. Zech. 12. 11. 

27. How long had this good king reigned?— 
Thirty-one years. 

Jeremiah and the Last Kings of 
Judah. (Jer.; 2 Kings 23 to 25 and 2 
Chron. 36.) 

1. In whose reign is Jeremiah first mentioned? 
— Josiah's. 

2. In which year of his reign did this prophecy 
commence?— The thirteenth. Jer. 1. 2. 

3. Was this before or after Josiah's reformation? 
—The fifth year after. 

4. How did Jeremiah at first feel when he found 
the Lord had appointed him to the prophet's 
office ?— Timid and unfitted, like a child. 

5. By what promises did the Lord comfort him ? 
— That he would be with him to deliver him. Jer. 
1. 8, 19. 

6. What office did Jeremiah hold by birthright? 
and which was his native city ?— A 'priest. Ana- 
thoth, in Benjamin. Jer. 1. 1. 

7. How does Jer. 2 display Judah's sin at this 
time?— It shows their worship of Baal and other 
gods. Jer. 2. 20-28. 

S. How does the prophet beautifully describe 
the contrast between God's service and idolatry 
in 2. 13? — My people have committed two evils; 
they have forsaken me the fountain of living 
waters, and hewed them out cisterns, broken 
cisterns, that can hold no water. 

9. May we not ask ourselves here, On which 
are we resting ?— Yes, for our deceitful hearts may 
have many idols. 

10. Although there may be no open idolatry in 
the land, what objects can the heart set up and do 
homage to rather than God?— Riches, pleasures, 
fame and many more. 

11. What is the result of this fteart-idolatry ?— 
"Evil and bitter" in the end. Jer. 2. 19. 

12. Compare Jer. 2. 21 with Isa. 5 and Ps. 80, 
and describe God's people under this figure.— 
Like a vineyard, or a vine, they are tenderly 
sheltered, nourished, and trained^ are wisely in- 
structed and restrained, and bear rich and abun- 
dant fruit. 

13. Who has revealed himself to us as the only 
"true Vine " f— Jesus Christ. 

I am the true vine, and my Father is the hus- 
bandman. John 15. 1. 

14. Have we any hope of participation in its 
blessings? — We are all invited to partake; and if 
we have a true faith in Christ, we do partake now. 

15. How does 3. 22 describe the reformation 
under Josiah ? also 4. 1-4?— They speak of the re- 
turn of the Jews from their evil ways. 

16. Name some of the sins of Judah set forth in 
chap. 5 ; also 6. 13. — Adultery, covetousness, fraud, 
corruption and oppression, and general rebellion 
against God. 

17. What coming judgment is foretold in 6. 1-9? 
—War and siege. 

18. Why?— Because of their wickedness. Jer. 
6.7. 

19. Where did the Lord command Jeremiah to 
stand when he uttered this prophecy?— In the 
gates or principal places of assembly, jer. 17. 19. 

20. Was Jeremiah the only prophet whom the 
Lord had sent to warn Israel ?— No ; they had con- 



ON THE OLD AND NEW TESTAMENTS. 



stantly warning prophets in time past. Jer. 7. 25. 
.26. 

21. Did the Lord at this time (the reign of Jo- 
siah) give the people any encouragement to obey 
him? — Yes; another invitation was given, with 
promises of blessing. Jer. 17. 19-27. 

22. Which of Josiah's sons succeeded him on 
the throne ? — Jehoahaz. 2 Chron. 36. 

23. How old was he when he began to reign? 
.and how long did he reign ? — Twenty-three. 
Three months. 

24. How was it that his reign was so short? 
and where did he die? — He was put down from 
his throne by the king of Egypt, and carried 
away into Egypt, and died there. Jer. 22. 11, 12. 

25. Who reigned next ? — Eliakim. 

26. What relation was he to Josiah ? — Son. 

27. To what name did the king of Egypt change 
Eliakim's ? — Jehoiakim. 

28. How old was he when he began to reign ? 
and how long did he reign ? — Twenty-five. Eleven 
years. 

29. What tax had he to pay Pharaoh-Neehoh ? 
— Silver arid gold. 2 Kings 23." 35. 

30. What prophecy against Egypt and this king 
did Jeremiah utter (Jer. 46)? and when was 
it fulfilled ?— Their conquest, by Nebuchad- 
nezzar (2 Kings 24. 7). About eight years after. 

31. What prophecy was Jeremiah commanded 
to utter in this (Jehoiakim's) reign? — That the Jews 
should be punished for their guilt if they did not 
repent. Jer. 26. 7, 9. 

32. What special charge was given to the prophet 
as to where he was to stand and how he was to 
perform the mission? — He was to stand in the 
court of the Lord's house, and to speak to all 
who came thither from all parts of Judah to 
worship. Jer. 26. 

33. How did the people receive the message?— 
They gathered together against Jeremiah. 

34. What did they wish to do to Jeremiah?— To 
put him to death. 

35. How was he rescued from them ? — By 
Ahikam. 

36. What wicked act of Jehoiakim's does the 
sixteenth chapter record ? — He killed the prophet 
Urijah. 

37. What pleasing contrast is given to this in 
Hezekiah's history ? — Hezekiah hearkened to 
the prophecy of Micah, and besought the 
Lord. 

38. Read Jer. 7 ; 8 ; 9 ; 10, and say where Jeremiah 
uttered the prophecies recorded in them. — In the 
gateway of the temple. 

39. What sins of Israel do they reveal ? — Rob- 
bery, murder, adultery, false-swearing and idol- 
atry. 

40. What coming judgments do they record? — 
The captivity of the people and desolation of the 
land. 

41. How does the Lord plead with them? — With 
tender reproach. 

42. To what does he compare them ? — To a horse 
rushing headlong into battle. Jer. 8. 6. 

43. What bitter lamentation does the prophet 
utter in 8. 20?—" The harvest is past, the summer 
is ended, and we are not saved." 

44. Has that word any warning to us? — It sol- 
emnly applies to many of us year after year. 

45. How does the prophet bewail the state of 
things in 9. 1, 2? — In most pathetic words. Read 
them. 

46. Of what event which is not recorded either 
in the Kings or Chronicles does chap. 14 com- 
plain ?— Of dearth. 

47. Of what was a dearth in Israel always a 
sign ?— Of national guilt. Deut. 28. 

48. What honorable testimony does the Lord 
give to Moses and Samuel in chap. 15?— That they 
were holy men of prayer. 

65 



49. When was Moses intercessor for Israel ? — 
After they had made the golden calf. 

50. When was Samuel intercessor for Israel? — 
When the Philistines were going to attack them. 
1 Sam. 7. 9. 

51. How did the Lord comfort Jeremiah in 
chap. 15?— By promising him kind treatment and 
deliverance. Vs. 11, 21. 

52. How does the Lord describe the sin of Ju- 
dah in chap. 17. 1 ? — As graven deeply on their 
hearts. 

53. To what does the Lord in chap. 17 compare 
the man who trusts for salvation in his fellow- 
men ?— To the heath in the desert, that cannot 
thrive. 

54. What blessed contrast does the Lord give of 
the man who rests atone on Christ for salvation? 
— He is like a tree by the water-side, fruitful and 
ever green. Jer. 17. 7, 8. 

55. Should we not ask ourselves, On what is our 
hope resting?— We should, if we would be safe 
for a single hour. 

Neither is there salvation in any other : for there 
is none other name under heaven given among 
men, whereby we must be saved. Acts 4. 12. 

56. Is not the same simile used in Ps. 1. 1-4? — 
Yes. 

Blessed is the man that walketh not in the coun- 
sel of the ungodly, nor standeth in the way of 
sinners, nor sitteth in the seat of the scornful. 
But his delight is in the law of the Lord ; and in 
his law doth he meditate day and night. And he 
shall be like a tree planted by the rivers of water, 
that bringeth forth his fruit in his season ; his leaf 
also shall not wither; and whatsoever he doeth 
shall prosper. The ungodly are not so : but are 
like the chaff which the wind driveth away. 

57. Does not chap. 17 also supply a beautiful 
prayer for us to utter?—" Heal me, O Lord, and 
I shall be healed ; save me, and 1 shall be saved." 
V. 14. 

58. To what does the Lord compare himself 
and Israel in chap. 18 ?— To a potter moulding 
clay, and dealing with it as he wills. 

59. What sign did the Lord bid Jeremiah show 
them? and what was the meaning of it? — The 
breaking of a potter's vessel as a token of the 
ruin of Israel. Chap. 19. 

60. What misery did Jeremiah bring on him- 
self by thus faithfully proclaiming God's word? — 
He was put in the stocks. Jer. 20. 

61. What did Pashur bring upon himself by 
this? — Captivity in Babylon. 

62. Was not the good Jeremiah sometimes 
tempted to keep back God's word? — Yes, when 
he saw it was so badly received. Jer. 20. 8, 9. 

63. Was there not a mighty power over him that 
he could not withstand ? — Yes ; God was stronger 
than he. Jer. 20. 7. 

64. How did Jeremiah comfort himself in the 
Lord ? — By remembering that God was with him. 
Jer. 20. 11-13. 

65. Of whom does Jeremiah speak in chap. 23. 
5, 6?— Of Jesus Christ. 

66. How many other prophets spoke of Christ as 
a " Branch " ?— Two. 

There shall come forth a rod out of the stem of 
Jesse, and a Branch shall grow out of his roots. 
Isa. 11. 1. 

Thus speaketh the Lord of hosts, saying, Behold 
the man whose name is The BRANCH ; and he 
shall grow up out of his place, and he shall build 
the temple of the Lord. Zech. 6. 12. 

67. Where, besides this place, is Jesus spoken of 
as " King"? — 

Yet have I set my king upon my holy hill of 
Zion. I will declare the decree : the Lord hath 
said unto me, Thou art my Son ; this day have 1 
begotten thee. Ps. 2. 6, 7. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



All this was done, that it might be fulfilled which 
was spoken by the prophet, saying, Tell ye the 
daughter of Sion, Behold, thy King cometh unto 
thee. Matt. 21. 4, 5. 

These shall make war with the Lamb, and the 
Lamb shall overcome them : for he is Lord of 
lords, and King of kings. Rev. 17. 14. 

68. By what name will Jesus be called when he 
comes again as King of Israel?—" The Lord our 
Righteousness." Jer. 23. 6. 

69. What does St. Paul say in 1 Cor. 1. 31 and in 
Phil. 3. 8?— He that glorieth, let him glory in the 
Lord. " Christ Jesus my Lord." 

70. Read Jer. 35, and say what Jeremiah was 
commanded to do. — To give the Rechabites 
wine. 

71. Who were the Rechabites?— Descendants of 
Rechab. 

When he (Jehu) was departed thence, he lighted 
on Jehonadab the son of Rechab coming to meet 
him. 2 Kings 10. 15. 

These are the Kenites that came of Hemath, 
the father of the house of Rechab. 1 Chron. 2. 55. 

72. Who were the Kenites?— The children of 
the Kenite, Moses' father in law, went up out of 
the city of palm trees with the children of Judah 
into the wilderness of Judah. which lieth in the 
south of Arad ; and they went and dwelt among 
the people. Judg. 1. 16. 

73. Is not this a proof that Moses' father in law 
did go with him after all ? — It is. 

74. How was this tribe distinguished from Israel ? 
— By separate origin and abode. 

75. What excellent virtue had they practised? 
— Abstinence from wine. 

76. What is said of drunkards in the Bible? — 
They shall say unto the elders of his city, This 

our son is stubborn and rebellious, he will not 
obey our voice; he is a glutton, and a drunkard. 
And all the men of his city shall stone him with 
stones, that he die. Deut. 21. 20, 21. 

Hear thou, my son, and be wise, and guide thine 
heart in the way. Be not among winebibbers; 
among riotous eaters of flesh : for the drunkard 
and the glutton shall come to poverty.— Who hath 
woe? who hath sorrow? who hath contentions? 
who hath babbling? who hath wounds without 
cause? who hath redness of eyes? they that tarry 
long at the wine ; they that go to seek mixed wine. 
Look not thou upon the wine when it is red, when 
it giveth his color in the cup, when it moveth it- 
self aright. At the last it biteth like a serpent, 
and stingeth like an adder. Prov. 23. 19-21, 29-32. 

Nor thieves, nor covetous, nor drunkards, shall 
inherit the kingdom of God. 1 Cor. 6. 10. 

77. What great honor did the Lord set on tem- 
perance and obedience in chap. 35?— The preser- 
vation of the family of the Rechabites when 
others were cut off. 

78. Who was the strongest man ? — Samson. 

79. Did he ever taste wine and strong drink ? — 
No. 

80. What was a Nazarite ?— One who devoted 
himself to the service of God, and also abstained 
from wine. 

81. What command did the Lord give to Aaron 
and his sons after the death of Nadab and Abi- 
hu?— Do not drink wine nor strong drink, thou, 
nor thy sons with thee, when ye go into the 
tabernacle of the congregation, lest ye die : it shall 
he a statute for ever throughout vour generations. 
Lev. 10. 9. 

82. Is it not therefore supposed that Nadab and 
Abihu were drunk when they offered the strange 
fire?- Yes. 

83. What does the apostle Paul sav about 
drunkennessin Rom. 13. 13 : Gal. 5. 21 ; Eph. 5. 18? 
— Let us walk honestly as in the day ; not in rioting 
and drunkenness, envyings, murders, revellings, 
and such like : of the which I tell you before, as 



I have also told you in time past, that they which 
do sucli things shall not inherit the kingdom of 
God. Be not drunk with wine, wherein is excess. 

84. Read Jer. 25. 9, and tell me who was to come 
up against Judah and take it. — Nebuchadrezzar, 
king of Babylon. 

85. How long was the Captivity to last ?— Sev- 
enty years. Jer. 25. 12. 

86. What was to happen at the end of it? — 
Babylon was to be destroyed. Jer. 25. 12-14. 

87. How long was this special prophecy uttered 
before it was fulfilled ? In which year of Jehoi- 
akim was it uttered ?— About eighteen years. The 
fourth. 

88. After Jeremiah had spoken these words, 
what did the Lord command him to do? — To write 
them in a roll or book. Jer. 36. 

89. Whom did Jeremiah employ to write it? — 
Baruch. 

90. Who read it to the people ?— Baruch. 

91. To whom did Michaiah desire the roll to be 
read? — The princes. 

92. When the princes heard it, to whom did 
they wish it to be read ? — The king. 

93. Why did they tell Jeremiah and Baruch to 
go and hide themselves?— Lest the king should 
seize them. 

94. How did King Jehoiakim receive the mes- 
sage ? Did he allow it all to be read to him ? — 
With anger and contempt. Only three or four 
leaves. 

95. What did he do with it?— He cut it and 
burnt it. 

96. Could he by this destroy the word of God ? 
— Certainly not. 

97. What was Jeremiah commanded to do?— To 
write the words in another roll. 

98. What punishment did the king bring on him- 
self by this act ? — His dead body was cast out un- 
buried, and his family ceased to reign on the 
throne of Judah. Jer. 36. 30; 22. 

99. Did his determination not to hear God's word 
hinder it from being fulfilled ? — No, not at all. 

100. Who was in that roll predicted, and who 
did come up against Judah and carry Jehoiakim's 
son captive to Babylon ? And how was Jehoi- 
akim himself to be disgraced?— Nebuchadrezzar. 
Jer. 36. 2; 22. 25; 39. 1. By being left without 
burial. Jer. 22. 18, 19. 

101. What kind promise did the Lord give 
Baruch at this time of trouble because he had 
done the Lord's work ?— That he would save his 
life in the desolation of the land. Jer. 45. 

102. Who succeeded Jehoiakim?— His son. 

103. By how many names is this king called? 
— Jehoiachim (2 Kings 24. 8), Jeconiah (1 Chron. 
3. 16) and Coniah. Jer. 22. 24. 

104. How old was he when his father died? — 
Eight years. 

105. How soon after was he carried to Babylon? 
—About three months. 2 Chron. 36. 9, 10. 

106. Had not the Lord foretold this in Jer. 36. 
30?— Yes. Jer. 22. 25. 

107. When Nebuchadrezzar carried this young 
prince captive to Babylon, whom did he make 
king over the remnant of Judah ? and how did 
he change his name? — His uncle, Mattaniah. 
Zedekiah. 

108. What relation was Zedekiah to the good 
Josiah ?— Brother. 

109. What did Nebuchadrezzar carry away with 
the young prince and his mother from' Jerusalem? 
— The treasures and ornaments of the temple. 

110. What character did he bear in the Lord's 
sight?— He did evil in God's sight. 2 Chron. 36. 12. 

111. What prediction did Jeremiah utter to 
King Zedekiah of the complete and entire destruc- 
tion of Jerusalem? — That by sword, famine and 
pestilence its people should be consumed. Jer. 24. 

112. How do chaps. 11 and 12 show the sins of 



66 



ON THE OLD AND NEW TESTAMENTS. 



Judah at this time?— By describing their idolatry 
and their persecution of the prophet. 

113. Which was Jeremiah's native city? — 
Anathoth. 

114. How was he treated there ?— They plotted 
to kill him. 

115. Read Jer. 24, and say to what the captives 
now in Babylon were compared, and to what 
Zedekiah and those left in Judah were compared, 
and why ? — The former to good rigs, and the latter 
to bad, the one being penitent, and the other not. 

116. What comforting letter was Jeremiah com- 
manded to write to the former?— That they 
should seek God and find him, and be restored to 
their own land. Jer. 29. 

117. Who withstood Jeremiah's words ?— Shem- 
aiah. 

118. How did the Lord punish him?— By short- 
ening his life and cutting off his seed. 

119. Read Jer. 27, and say by what beautiful 
simile did the Lord show that he had given the 
nations to the king of Babylon.— By bonds and 
yokes upon the prophet's neck. 

120. Who prophesied in opposition to Jeremiah? 
— Hananiah. Jer. 28. 

121. What symbol did he make with the yoke 
which was on the neck of Jeremiah ?— He broke 
it, as if God would break Nebuchadrezzar's 
yoke. 

122. Did the Lord surfer such impiety to pass? 
What message did he send to Hananiah by Jere- 
miah?— No. That he should die the same year. 

123. When was it accomplished ? — In the seventh 
month. 

124. What should this teach us?— All flesh is 
as grass, and all the glory of man as the flower 
of grass. The grass withereth, and the flower 
thereof falleth away : but the word of the Lord 
endureth for ever. 1 Pet. 1. 24, 25. 

125. Did Zedekiah believe that it was God's 
will to bow Judah beneath the yoke of the king 
of Babylon ? — He sent to Jeremiah to know. 

126. What message did the Lord send to Zede- 
kiah on this subject?— That those who escaped 
the pestilence and famine should fall by the king 
of Babylon's sword. Jer. 21. 

127. Read Jer. 34, and say what transgression 
the people of Judah again fell into, which brought 
wrath upon them. — They again enslaved their 
released bond-servants, contrary to the law. 

128. What special prophecy against Zedekiah 
was there in chap. 34? — That he should be carried 
captive to Babylon. 

129. What army did Zedekiah get to help him 
against the Chaldeans?— The Egyptians. Jer. 37. 

130. Did it prosper, or was it only for a time 
that the Chaldeans withdrew?— Only for a time. 

131. While they were away, what did Jeremiah 
desire to do? — To return to his own land. Jer. 
37. 12. 

132. Why was he persecuted ? and what did the 
princes do with him ? — Because they thought he 
was deserting to the Chaldeans. They put him 
into prison. 

133. Who released Jeremiah ?— Zedekiah. 

134. Did the kindness of the king tempt Jere- 
miah to alter God's word to him?— No. Jer. 38. 
1,3. 

135. How did the king permit the princes to 
treat the prophet? — He allowed them to imprison 
him again. 

136. Who stood up and spoke for Jeremiah ?— 
Ebed-melech. 

137. How did he rescue him ? — He raised him by 
cords from the dungeon-pit. 

138. Did the king's kindness again to Jeremiah 
tempt him to swerve from the truth? What did 
he tell the king?— No. That if he stayed in the 
Eity it would be taken and burnt. Jer. 38. 18. 

139. Did the king believe him and obey the 



word of the Lord ?— No ; he stayed till it was toi. 
late. Jer. 39. 2, 4, 8. 

140. Where was Jeremiah when the city was 
taken ? — In the court of the prison. Jer. 38. 28. 

141. What kind deliverance did the Lord grant 
to Ebed-melech in remembrance of his kindness 
to Jeremiah in the pit?— From the Chaldeans. 
Jer. 39. 16-18. 

142. What should this teach us?— To always 
show special kindness to God's own people. Matt. 
25. 34-36. 

He that receiveth you receiveth me, and he that 
receiveth me receiveth him that sent me.— And 
whosoever shall give to drink unto one of these 
little ones a cup of cold water only in the name of 
a disciple, verily I say unto you, he shall in no 
wise lose his reward. Matt. 10. 40, 42. 

143. How did Nebuchadrezzar treat Zedekiah ? 
— He put out his eyes, after killing his sons in his 
sight, and imprisoned him in Babylon for life. 
Jer. 52. 10, 11. 

144. How was the loss of Zedekiah's eyesight 
foretold by the prophet Ezekiel ?— This burden 
concerneth the prince in Jerusalem, and all the 
house of Israel that are among them. They shall 
remove and go into captivity. And the "prince 
that is among them shall bear upon his shoulder 
in the twilight, and shall go forth : he shall cover 
his face, that he see not the ground with his 
eyes. And I will bring him to Babylon to the 
land of the Chaldeans ; yet shall he not see it, 
though he shall die there. Ezek. 12. 10-13. 

145. How did the Chaldeans treat Jeremiah ? — 
By order of the king he was kindly sent back, 
according to his wish, to his own land. Jer. 
39 ; 40. 

146. What comforting promises did the Lord 
give his people ere they were carried away cap- 
tive?— Of return to their own land, and of the 
coming of the Messiah, the Lord our Righteous- 
ness. Jer. 32 ; 33. 

147. When were these uttered ?— About five 
hundred and ninety years before Christ. 

148. Whom did the king of Babylon leave as 
governor in Judah ?— Gedaliah. 2 Kings 25 ; 
Jer. 40. 

149. What happened to him ?— He was killed by 
Ishmael and others. Jer. 40 ; 41. 

150. What was the sad result of his death?— The 
carrying away as prisoners those under his charge. 
Jer. 41. 10. 

151. Whither did the people propose to bend 
their steps for fear the Chaldeans should revenge 
his death ?— Toward Egypt. Jer. 41. 17, 18. 

152. What did the people pretend to desire 
after they had made up their minds to go down 
into Egypt ?— Direction from God. Jer. 42. 2, 3; 
43. 1-7. 

153. Did they not prove this by their conduct? 
— Yes, they showed their hypocrisy by going into 
Egypt, notwithstanding Jeremiah's warning 
against it. 

154. Did they take Jeremiah and Baruch with 
them, or leave them behind ? — They took them 
with them. Jer. 43. 6, 7. 

155. Had Jeremiah any message from the Lord 
to his rebellious people in Egypt ? — He threat- 
ened them with destruction for their idolatry. 
Jer. 44. 

156. What abominable idolatry does this chap- 
ter reveal? — Burning incense to the queen of 
heaven and to other gods. Jer. 44. 

157. Were the people better off in Egypt than 
in Judea ? — No, as its conquest by Nebuchadnezzar 
was foretold. Jer. 46. 

158. Against how many foreign countries did 
Jeremiah prophesy ? — Against ten or more, as 
Egypt, Philistia, Moab, Ammon, Edom, Damas- 
cus, Kedar, Hazor, Elam and Babylon. Jer 50; 
51. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



159. What other book did Jeremiah write be- 
sides his prophecy ? — The Lamentations. 

160. Where is it supposed Jeremiah died? — In 
Egypt, by the hands of the Jews. 

EZEKIEL. 

1. Who was Ezekiel? — A priest and prophet. 

2. Where was he when he saw the wonderful 
vision his first chapter records '.'—By the river 
Chebar. 

3. How came he there ?— With the Jews carried 
captive to Babylon. 

4. How old was he at this time ?— In his thirtieth 
year, according to some. Ezek. 1. 1. 

5. How long had he been in captivity? — Above 
four years. Ezek. 1. 2. 

6. Who was the Jehoiachin whose captivity is 
here spoken of?— King of Judah. 

7. Who had carried them captive? — Nebuchad- 
nezzar. 

8. Where was the river Chebar?— In Mesopo- 
tamia. 

9. Where are the cherubim first spoken of in 
the Bible?— In Gen. 3, in Eden. 

10. For what were they placed in Eden ? — To 
guard the tree of life. 

11. What was always associated with the cheru- 
bim?— The glory of God. Ezek. 1. 28; 3.23: 
43. 2. 

12. Where is God said to dwell in Ps. 80. 1 ; 99. 
1? — Between the cherubim. 

13. Mention other texts to show that the cheru- 
bim are always symbols of God's promise. — 
" He rode upon a cherub, and did fly." Ps. 18. 
10. 

14. When it was said (Gen. 4. 16) " Cain went 
out from the presence of the Lord," from what 
symbol of his presence is it supposed he de- 
parted ? — From the cherubim. 

15. How were the carved cherubim in the 
tabernacle and Solomon's temple connected 
with the glory of the Lord? — Because they were 
over the mercy seat, where the glory of the Lord 
was seen. 

16. Where did God say he would meet his 
people ?—" Above the mercy seat between the 
cherubims." Ex. 25. 22. 

17. Have we any record of this?— When Moses 
was gone into the tabernacle of the congregation 
to speak with him, then he heard the voice of 
one speaking unto him from off the mercy seat 
that was upon the ark of testimony, from be- 
tween the two cherubims : and he spake unto 
him. Num. 7. 89. 

18. Are the cherubim ever spoken of in the 
New Testament? — Not by that name. 

19. Are not the seraphim seen by Isaiah (chap. 
0) the same in appearance as the cherubim?— 
Very much the same. 

20. In how many respects are the " cherubim " 
of Ezekiel, the "seraphim" of Isaiah and the 
"living creatures" (translated "beasts") in Rev. 
4, alike? — In having wings. 

21. Do we not learn by Isa. 6. 3 and Rev. 4. 8 
that in God's presence all is holiness?— Yes; as 
these winged beings are there described as say- 
ing, " Holy, holy, holy . . . Lord of hosts, . . . 
Lord God Almighty." "God sitteth upon the 
throne of his holiness." Ps. 47. 8. 

22. What is said in Heb. 12. 14 and Rev. 21. 27? 
— "Without" "holiness" "no man shall seethe 
Lord." "There shall in no wise enter into it 
any thing that detileth." 

23. How, then, can guilty sinners hope to be 
admitted there?— By having their robes washed 
and made "white in the blood of the Lamb." 
Rev. 7. 9-17. 

24. Ought we not to be very anxious to know 
if we have on that spotless robe? — We ought in- 
deed. 



25. What became of that man who ventured 
into the feast without the wedding-garment? — 
He was cast "into darkness," to "weeping and 
gnashing of teeth." Matt. 22. 

26. What was that garment meant to repre- 
sent? — "The righteousness of saints." Rev. 19. 
7,8. 

27. How does the Lord in Ezek. 2 describe the 
children of Israel to whom he sent Ezekiel to 
prophesy? — As " most rebellious." 

28. How did the Lord prepare the prophet for 
his mission ?— By encouraging and warning him 
not to fear. Ezek. 3. 

29. How was the destruction of Jerusalem 
(which had not then taken place) described by 
Ezekiel?— Under the figure of a siege, with tokens 
of severe famine. Ezek. 4. 

30. How long after Jehoiachin's captivity was 
Jerusalem taken by Nebuchadnezzar?— About 
eleven years. 2 King's 25. 

31. How was the utter dispersion of Israel de- 
scribed in Ezek. 5; 6; 7? — God said they should 
be scattered " into all the winds." 

32. How was Ezekiel transported to Jerusa- 
lem?— In a vision by the Spirit of God. Ezek. 
8.3. 

33. What abominations did the Lord reveal to 
him there ? — Those of the vilest idolatry. Ezek. 
8-11. 

34. Whose captivity is predicted in Ezek. 12? 
and how is the loss of his eyesight foretold ? — 
Zedekiah's. When it is said that he should die 
at Babylon without seeing it. 

35. What great honor does the Lord put on 
Noah, Daniel and Job in Ezek. 14? and which 
of these three was living at this time?— By dis- 
tinguishing them as eminently righteous men. 
Daniel. 

36. To what does the Lord compare the inhab- 
itants of Jerusalem in Ezek. 15 and 16?— To a 
useless vine-branch and to a neglected infant. 

37. To what is Nebuchadnezzar compared in 
Ezek. 17? — To a great eagle. 

38. How does God show in Ezek. 18. 19, 20 that 
the son shall not be punished for his father's sins? 
— "The son shall not bear the iniquity of the 
father." 

39. Which of the kings of Judah are spoken of 
under the figures of the young lions? — Jehoahaz 
and Jehoiakim. Ezek. 19; 2 Chron. 36. 

40. To what animal did Jacob, in blessing his 
sons, compare the tribe of Judah?— "A lion's 
whelp." Gen. 49. 9. 

41. Is the Lord Jesus ever spoken of under this 
symbol? — Yes, as the Lion of the tribe of Judah. 
Rev. 5. 5. 

42. How does Ezek. 21. 21, 22 show us the man- 
ner in which the ancient Chaldeans divined? — 
By casting lots with arrows bearing the names of 
their enemies' cities to be attacked, and by ob- 
serving the appearances of the entrails of their 
sacrifices. 

43. Against how many nations besides Israel 
did Ezekiel prophesy ?— Eight— Ammon, Moab, 
Edom, Philistia, Tyre", Zidon, Egypt and Assyria. 

44. Read Ezek. 33. 8, and say what is the 
"watchman's" duty. — To warn the wicked to 
turn from his evil way. 

45. What is the duty of those who have the 
alarm sounded in their ears ?— To turn at once 
from their evil ways. 

46. Does this concern us f— Quite as much as it 
concerned them. 

47. What will be our condemnation if warned 
to flee from the wrath to come, and we disregard 
it?— The worm of remorse that never dies, and 
the fire that is never quenched. 

48. Against whom is the prophecy in Ezek. 34 
uttered?— Against the priests, prophets or religious 
teachers. 



fib 



OJST THE OLD AXD NEW TESTAMENTS. 



49. Who is the Good Shepherd?— Jesus Christ. 
Ezek. 34. 23. 

50. By what name is that glorious Person spoken 
of in chap. 34. 29? — A plant of renown. 

51. Are there any promises of iuture blessing in 
Ezekiel's prophecy? — Yes, of the restoration of 
Israel to their own land, and of great spiritual 
blessings, like a resurrection of the dead. Ezek. 
36 : 37. 

52. What remarkable vision did the prophet 
see? — A valley of dry bones revived into an army 
of living men. 

53. In what state are our souls by nature?— 
Dead in sin. Eph. 2. 1. 

54. By what means is life imparted to them?— 
Bv being "born again" "of the Spirit." John 3. 
1-8 

55. What means was the prophet to use to 
waken these dry bones? — To prophesy or preach 
and pray. 

56. And what means are constantly being used 
to rouse us?— The teaching and preaching of 
God's word and prayer for his blessing upon it. 

57. If " dry bones " can live, are we not without 
excuse? — Yes, for our blessed Lord says, Ask, and 
it shall be given you ; seek, and ye shall find ; 
knock, and it shall be opened unto you. For 
every one that asketh receiveth ; and he that 
seeketh findeth ; and to him that knocketh it 
shall be opened. Luke 11. 9, 10. 

58. What vision did Ezekiel see in the twenty- 
fifth year of the captivity of Judab ?— Of a glorious 
temple, and of healing waters issuing from it. 
Ezek. 40-48. 

59. To what place was he in vision transported 
to see it? — To a mountain in the land of Israel. 

60. As Jerusalem has never been built by this 
pattern, to what must it refer? — To the future 
spiritual glory of Israel and the Church. 

61. What great similarity is there between Ezek. 
47 and Rev. 22? — The waters issuing from the 
temple are like the pure river of water of life, 
clear as crystal, proceeding out of the throne of 
God and of the Lamb. And as in Ezekiel's vision 
there were on the bank of the river fruitful and 
healing trees, so in John's vision. 

62. When and why was "the tree of life" pro- 
hibited?— At Adam's fall and spiritual death, lest 
he should live again without the atoning and re- 
storing blood of Christ. 

63. Will it ever be tasted again? — It will. 

64. Bv whom?— Bv "him that overcometh." 
Bev. 2. 7. 

65. How can we " overcome " ? — " By the blood 
of the Lamb." Rev. 12. 11. 

66. What beautiful ceremony ere the children 
of Israel left Egypt teaches us the value of the 
blood of Christ? — The sprinkling about their 
doors of the blood of a lamb, to preserve them 
from the destroying angel's hand. 

67. Of what was the "scarlet line" which 
Rahab hung out from her window, when Jericho 
was taken and she was spared, a type?— Of the 
saving blood of Christ. 

68. Shall not we be without excuse if we neg- 
lect to take refuge in Jesus?— We shall indeed. 

If ye know these things, happy are ye if ye do 
them. John 13. 17. 

Daniel during the Babylonian Dy- 
nasty. (Dan. 1-4; 5; 7; 8.) 

1. When was Daniel taken to Babylon? — With 
Jehoiakim, king of Judah. 

2. Where was Babylon? — On the Euphrates, in 
Chaldea. 

3. What relationship did Jehoiakim bear to the 
good Josiah?— He was his son. 

4. Was Daniel also of the royal family of Judah ? 
— He was. Dan. 1. 3. 



69 



5. How came he to Babylon?— With the cap- 
tives Nebuchadnezzar made. 

6 Who was Nebuchadnezzar?— King of Baby- 
lon. 

7. What commandment did he give respecting 
the royal captives of Judah?— That some of the 
choicest and cleverest of them should be specially 
prepared for the king's service. 

,S. Why did Daniel object to eat the king's food? 
—It shall be a perpetual statute for your genera- 
tions throughout all your dwellings that ye eat 
neither fat nor blood. Lev. 3. 17. 

9 What was the result of the experiment that 
Daniel requested might be tried on them?— They 
looked better than those who ate the king's food. 
Dan. 1. 15. 

10. How does this prove the truth of 1 Sam. 2. 
28-30?— It shows that God "will honor" those 
who obey and " honor " him. 

11. What astonishing proof did Daniel give 
Nebuchadnezzar in Dan. 2 that God had endowed 
him with divine knowledge? — By telling him the 
dream that he had forgotten. 

12. What was the dream ?— That he had seen a 
great image, with a golden head, struck and de- 
stroyed bv a stone, which became a great moun- 
tain. Dan". 2. 31. 

13. Did Daniel take the honor to himself, or 
give it to God?— He gave it to God. Dan. 2. 19-23, 
28. 

14. How did Daniel interpret this dream? Who 
did he say was the " head of gold " ?— Nebuchad- 
nezzar himself. Dan. 2. 38. 

15. In what position did Nebuchadnezzar stand 
to the other kingdoms of the earth at this time? — 
He was a king of kings in glorv and power. Dan. 
2.37. 

16. What kingdom was represented by the 
"breast and arms of silver"? — The kingdom of 
the Medes and Persians. 

17. In what respect were the two arms of the 
image a graphic representation of this kingdom? 
— They showed their united power. 

18. What kingdom did the "belly and thighs" 
(or " sides," see margin) " of brass " represent? — 
The Macedonian or Grecian kingdom. 

19. In what respect was " brass " an appropriate 
symbol for this power? — It W3s gained and held 
by force ol arms, and was less splendid than the 
other kingdoms before it in outward show. 

20. How did the fourth kingdom differ from the 
former ones?— In strength. 

21. When might this kingdom be said to be an 
" iron " power?— When it conquered the kingdom 
of Greece and other lands. 

22. When was it in an enfeebled state? — When 
it joined the conquered nations to maintain its 
power. 

23. What power was to be greater than all the e 
kingdoms, and crumble them into atoms? — Tne 
kingdom of Christ. 

24. What does it mean when it says it was " cut 
out without hands " ?— Because it was formed by 
the power of God, without the help of man. Isa. 
63. 1-6. 

25. When was this kingdom to be set up ?— In 
the days of one of these kingdoms or kings. Dan. 
2.44. 

26. At what time, as represented in this image, 
was Jesus born ?— Under the iron or Roman king- 
dom. 

27. What effect did the wonderful interpreta- 
tion of this dream have on Nebuchadnezzar?— He 
worshipped Daniel as the messenger of God. 

28. To what was Daniel promoted?— To be ruler 
over the whole province of Babylon. 

29. About whom did he make request when 
himself in power?— About Shadrach, Meshach 
and Abed-nego, that they should have a share in 
the government of the province. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



30. How was the faith of these three friends of 
Daniel tried? What did the king command them 
to do? — By Nebuchadnezzar's setting up a great 
image of gold, to be worshipped by all his people. 
Dan. 3. To fall down and worship with the rest. 

31. Were they able to do this? Why not?— No. 
Because they could worship only the one true 
God. 

32. What was the consequence?— They were 
cast into a burning fiery furnace. 

33. Who walked with them in the furnace?— 
The Son of God. 

34. What happened to the men that threw them 
in ?— They were killed by the flames. 

35. Were the three servants of God injured? — 
Not at all, nor even their clothes touched. 

36. What effect did this wonderful deliverance 
have on Nebuchadnezzar?— He blessed and hon- 
ored God, and promoted his three faithful ser- 
vants. 

37. What had been God's promise, by the 
mouth of his servant the prophet Jeremiah, to 
those who went down into Babylon? — Seek the 
peace of the city whither I have caused you to be 
carried away captives, and pray unto the Lord for 
it : for in the peace thereof shall ve have peace. 
Jer. 29. 7. 

38. Was not this the fulfilment of it?— Doubtless 
it was. 

39. And is not God as faithful to his word now 
as he was then ?— He is, as every day's experience 
of his people proves. 

40. Can God see into man's heart?— Yes; "the 
Lord looketh on the heart." 1 Sam. 16. 7. 

41. Did the Lord see the heart of Nebuchad- 
nezzar humbled by what he had beheld of the 
true God, or still proud? — He saw the pride 
within. 

42. What dream did he give the king to warn 
him?— A vision of a lofty and flourishing tree 
hewn down, with its stump left for seven years 
among the grass and beasts of the field. Dan. 4. 

43. Who interpreted this dream to Nebuchad- 
nezzar? — Daniel. 

44. Did the king take warning? How was his 
pride humbled? — No. Dan. 4. 30. By his being 
deprived of reason and made a companion of 
beasts. Dan. 4. 33. 

45. What was the effect of this on the king?— 
At the end of seven years his reason returned, 
and he acknowledged and praised God. 

46. Is there any account given in the book of 
Daniel of Evil-merodach, Nebuchadnezzar's son? 
—No. 

47. Where must we turn to read about him?— It 
came to pass in the seven and thirtieth year of 
the captivity of Jehoiachin king of Judah, that 
Evil-merodach king of Babylon in the first year 
of his reign lifted up the head of Jehoiachin king 
of Judah, and brought him forth out of prison, 
and spake kindly unto him, and set his throne 
above the throne of the kings that were with him 
in Babylon. Jer. 52. 31, 32. 

48. Who was this Jehoiachin ? and when was he 
carried captive? Give his other names. — King of 
Judah. In the first year of his reign. Jeconiah 
and Coniah. 

49. What wonderful vision does Dan. 7 record ? — 
Of four great beasts that came up from the sea. 

50. In which year of Belshazzar's reign did this 
happen ?— The first. 

51. Who was Belshazzar?— King of Babylon. 

52. What kingdom was represented by the first 
of these four beasts?— The kingdom of Babylon. 

53. Do we see anything similar to this on the 
Nineveh sculpture's lately discovered? — Yes; 
many winged lions are there portrayed. 

54. What was the second beast like? — A bear. 

55. What kingdom did that symbolize?— The 
kingdom of the Medes and Persians. 



56. What was the third beast like ? — A leopard. 

57. How did the "four wings" symbolize this 
power ?— Because the Grecian conquests were 
rapid as a bird's flight. 

58. Who were represented by these four wings? 
—The kings of the four parts into which the 
Grecian kingdom was divided. 

59. What was the fourth beast like?— It was 
terrible and strong, and had iron teeth and ten 
horns. 

60. In what respect was this kingdom " diverse " 
from the others? — In having horns. 

61. Who is the representative of that fourth or 
final power now f What " wears out the saints of 
the Most High " ?— The pope of Rome. The popish 
system, as far as it has any remaining power. 

62. How long is it to continue?— Till about the 
time when our Lord returns. 

63. Who is meant by "the Ancient of Days"?— 
The eternal God. 

64. When will his throne of judgment be set ?— 
When the millennium begins and God puts down 
his enemies' power. 

65. What glorious Person, under the name "Son 
of man," is introduced in this chapter ?— Jesus 
Christ. 

66. What "kingdom" is spoken of that "the 
saints of God " are to take and possess " for ever 
and for ever? " — The kingdom of Christ to the end 
of time. 

67. When the Lord Jesus came on the earth the 
first time, did he come as a conqueror? — No, as a 
servant. 

68. When will he come to reign?— When the 
number of his people is complete, and the time 
has come " which the Father has put in his own 
power." Acts 1. 7. 

69. What vision of Daniel's does Dan. 8 set 
forth? — Of the ram and he-goat. 

70. In what year of Belshazzar's reign did this 
take place ?— The third. 

71. Do these two beasts represent any of the 
kingdoms of the former visions ? — Yes— the ram 
the Median and Persian, and the goat the 
Grecian. 

72. Whom do the two horns of the first of these 
two beasts symbolize ? — The separate Median and 
Persian powers. 

73. Do not the four horns of the second beast 
in this vision mean the same as the four wings 
of the fowl in the third beast of the former 
vision? In what respect are they similar? — 
Yes. They both correspond in numbers to the 
four kingdoms into which the Grecian was 
divided. 

74. Is the " little horn " of this vision the same 
as "the little horn " of the former vision ? — No. 

75. What erroneous form of religion does " the 
little horn " of the first vision symbolize ?— The 
popish one. 

76. What other great error or false religion does 
" the little horn " of the second vision symbolize ? 
—The Mohammedan one. 

77. Is there any limit put to the rule of these 
false religions?— Yes ; in periods obscurely ex- 
pressed, but which seem likely to end together 
about the present time. Dan. 7. 25; 8. 14. 

78. Has not God purposely hidden the time 
when they shall come to ah end?— He has, in 
order that all may watch in every age. 

Heaven and earth shall pass away, but my 
words shall not pass away. But of that day and 
hour knoweth no man, no, not the angels of 
heaven, but my Father only. Matt. 24. 35, 36. 

79. What effect did these visions have on 
Daniel ?— He fainted and was greatly distressed. 

80. How soon after this were they fulfilled ?~ 
They began to be fulfilled by the overthrow of 
Babylon" by the Medes and Persians in about six- 
teen years. 



70 



ON THE OLD AND NEW TESTAMENTS. 



81. What impious act of profanity was king 
Belshazzar guilty of the very night in which his 
kingdom was taken? — Drinking out of the gold 
and silver vessels of the temple. Dan. 5. 

82. How was it that he did not know that de- 
struction was so near?— He was bent on sinful 
pleasure, and probably refused to know and un- 
derstand. 

83. Who took the city? and how?— Darius, the 
king of the Medes. By turning the river into 
another channel, and so entering the city by sur- 
prise through the open gates. 

84. Which of the beasts of Daniel's visions, and 
what part of Nebuchadnezzar's image, were 
symbols of this conquering power ? — The bear and 
ram and the silver breast and arms. 

85. How did God reveal to Belshazzar his im- 
pending fate just before it fell on him? — By an 
awful handwriting on the wall. 

86. Who came in and reminded the king of 
Daniel? — The queen. 

87. What did the mystic handwriting on the 
wall predict? Mene? Tekel? Peres?— MENE: 
God hath numbered thy kingdom, and finished 
it. TEKEL : Thou art weighed in the balances, 
and art found wanting. PERES : Thy kingdom is 
divided, and given to the Medes and Persians. 
Dan. 5. 26-28. 

88. And if "Tekel" were said to us, what 
would be our hope, our refuge ?— Jesus Christ 
alone, in whom his people are complete. 

89. Who has satisfied God's justice, and whose 
righteousness must avail for us?— Christ has fully 
paid our debt, and his righteousness is sufficient 
for us. 

90. Of whom alone can it be said, " Thou art 
weighed in the balances and not found want- 
ing "?— He " who did no sin" (1 Pet. 2. 22), hut 
"is holy, harmless, undefiled." Heb. 7. 36. 

91. How will his righteousness avail for us? — 
As perfect in itself, and performed and offered in 
our stead. 

As by one man's disobedience many were made 
sinners, so by the obedience of one shall many be 
made righteous. Rom. 5. 19. 

The wages of sin is death ; but the gift of God is 
eternal life through Jesus Christ our Lord. Rom. 
6.23. 

There is therefore now no condemnation to 
them which are in Christ Jesus, who walk not 
after the flesh, but after the Spirit. Rom. 8. 1. 

92. What empty honor did Belshazzar put upon 
Daniel when he* had interpreted the handwrit- 
ing? — A chain of gold and higher rank. 

93. How soon after it was Belshazzar slain ? — 
The same night. 

94. Who was associated with Darius in taking 
Babylon? — Cyrus, his nephew and son-in-law. 

95. How long before this had his name been 
mentioned by the prophet Isaiah? — About one 
hundred and seventy years. 

That saith to the deep, Be dry, and I will dry up 
thy rivers. That saith of Cyrus, He is my shep- 
herd, and shall perform all my pleasure.— Thus 
saith the Lord to his anointed, to Cyrus, whose 
right hand I have holden, to subdue nations be- 
fore him; and I will loose the loins of kings, to 
open before him the two-leaved gates ; and the 
gates shall not be shut. Isa. 44. 27, 28 ; 45. 1. 

96. How does this prophecy describe the man- 
ner of taking Babvlon? — Compare No. 83 with 
Isa. 44. 27, 28 : 45. 1. 

97. Of what spiritual power is Babylon the 
tvpe?— Of anv apostate, false and persecuting 
Church. Rev. 17 : 18. 

98. By what majestic figure is the destruction of 
such a spiritual powar represented ? — A mighty 
angel took up a stone like a great millstone, and 
cast it into the sea, saying, Thus with violence 
shall that great city Babylon be thrown down, 
and shall be found ho more at all. Rev. 18. 21. 

AA 7i 



99. Did not the prophet Jeremiah use a similar 
symbol when he predicted the fall of the natural 
Babylon? — It shall be, when thou hast made an 
end of reading this book, that thou shalt bind a 
stone to it, and cast it into the midst of Euphrates ; 
and thou shalt say, Thus shall Babylon sink, and 
shall not rise from the evil that I will bring upon 
her. Jer. 51. 63, 64. 

100. What is the present state of the natural 
Babylon ? — A huge mass of brick and stone and 
earth, so mingled together that travelers have 
passed over the site without knowing it. 

101. Are we not sure that God's word will be 
fulfilled on the spiritual Babylon as it has on the 
natural? — We are, for Christ says. Heaven and 
earth shall pass away, but my words shall not 
pass away. Matt. 24. 35. 

102. What command, then, should those who 
are in error take heed to ? — Come out of her, my 
people, that ye be not partakers of her sins, and 
that ye receive not of her plagues. Rev. 18. 4. 

103. And how can we be preserved from error ? 
— Thy word is a lamp unto my feet, and a light 
unto my path. Ps. 119. 105. From a child thou 
hast known the holy scriptures, which are able 
to make thee wise unto salvation through faith 
which is in Christ Jesus. 2 Tim. 3. 15. 

Daniel under the Medo-Persian Dy- 
nasty. (Dan. 6 ; 9-12.) 

1. What relationship was there between Darius 
and Cyrus? — Cyrus was nephew and son-in-law 
to Darius. 

2. How are these two kings described in Dan- 
iel's vision, chap. 8?— As the ram with two horns. 
Dan. 8. 3, 20. 

3. Which was the most powerful king?— Cyrus 
the Persian. 

4. Which reigned over Babvlon first? — Darius. 
Dan. 5. 31 ; 6. 28. 

5. What feelings did Daniel's prosperity excite 
in the minds of the king's other princes? — 
Jealousy, envy and malice. 

6. How did' they try first to find an occasion 
against him? — Out of his manner of performing 
the duties of his office. 

7. What unwilling testimony did they bear to 
his excellence of character and uprightness? — 
That they could find in him no error or fault. 

8. What trap did they lay for him? — They ob- 
tained a royal decree that no one should offer a 
petition or prayer for thirty days to any one but 
the king. 

9. Did he forsake the worship of his God when 
he knew the consequences? — No. 

10. Why did Daniel pray so publicly, when 
Jesus said, " Enter thy closet and shut the door " ? 
— He desired in this case to show that he was not 
ashamed of his duty to God. 

If they return to thee with all their heart and 
with all their soul in the land of their captivity, 
whitherthey have carried them captives, and pray 
toward their land, which thou gavest unto their 
fathers, and toward the city which thou hast 
chosen, and toward the house which I have built 
for thy name : then hear thou from the heavens, 
even from thy dwelling place, their prayer and 
their supplications, and maintain their cause, and 
forgive thy people which have sinned against thee. 
2 Chron. 6. 38, 39. 

11. Had Daniel heard these words of the Lord 
Jesus?— No; he lived many years before the 
Christian era. 

12. Under what dispensation did Daniel live? — 
The old and strict one of the law. 

13. What was his act, then ? was it ostentation 
or devout prayer? — Devout prayer. 

14. How did the king feel when he found what 
his edict had involved ? — He was much displeased 
with himself. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



15. Why would not the king alter the decree ?— 
Because of a foolish law of the Medes that no de- 
eree of the king could be changed. 

16. What became of Dauiel in the den?— He 
was unhurt. 

17. Was it because the lions were not hungry? 
—No. 6 * 

18. How do you prove this?— By the fury with 
which they devoured those who immediately 
after were cast into the den. 

19. How were Daniel's enemies punished by 
the king?— With the same dreadful punishment 
they had intended for him. 

20. What effect had this wonderful deliverance 
on the king?— He ordered reverence to be paid 
to the God of Daniel throughout his kingdom. 

21. Was not all this overruled of God for the 
benefit of the poor captive Jews in Babylon?— It 
was. 

_ 22. What was God's promise to those who went 
into captivity?— That he would "bring" them 
"again into the place whence " he had " caused " 
them "to be carried away captive." Jer. 29 
14, 28. 

23. How long had the Lord declared the cap- 
tivity m Babylon should last?—" Seventy years." 
Dan. 29. 10. 

24. How did Daniel feel as he found the time 
drawing near for the return of the people to the 
land ot their fathers?— Anxious, probably, to 
.hasten it on. Dan. 9. 

25. How did Daniel seek to obtain the Lord's 
mind?— By prayer and fasting and confession of 
sm. Dan. 9. 

26. How soon was his praver answered '—Be- 
fore it was finished. Dan. 9. 20. 

27. What remarkable contrast is there between 
the time of the answer to these petitions and 
the one recorded in Dan. 10 ?— The one in Dan. 
10 was not answered until twenty-one days after, 
though God had heard and accepted it. Ver. 2, 

28. In what gracious way does the Lord allude 
to Daniel's prayers in Ezekiel's prophecy ?— Son 
of man, when the land sinueth against me bv 
trespassing grievously, then will I stretch out 
mine hand upon it, and will break the staff of 
the bread thereof, and will send famine upon it, 
and will cut off man and beast from it : though 
these three men, Noah, Daniel, and Job, were in 
it, they should deliver but their own souls by 
their righteousness, saith the Lord God. Ezek. 
14. 13, 14. 

29. Which three principal prophets were con- 
temporaries?— Jeremiah, Ezekiel and Daniel for 
about ten years. 

30. It was at "the time of the evening sacri- 
fice " that God answered Daniel's prayer What 
other signal answer to prayer did God give at 
the same hour in Ahab's reign?— The fire to con- 
sume Elijah's sacrifice. I Kings 18. 29, 38. 

31. What revelation of God's future will con- 
cerning Israel does chap. 9 give?— The end of 
the Jewish sacrifices and the destruction of their 
city and temple. Ver. 24-27. 

32. Of what glorious Person does this chapter 
speak ?— Of the Messiah. 

33. Reckoning a day for a vear, how soon 
might the Jews of that day anticipate his com- 
ing.— In rather less than four hundred and 
ninety years. 

34. Did Jesus come exactly when he was bv 
Daniel's prophecy expected'?— Yes, when Sim- 
eon and others were looking for him. 

35. What is the meaning of the name Messiah ' 
— Anointed." 

36. How is the death of Christ set forth in this 
prophecy ?— He was to be cut off, but not for him- 
self. Dan. 9. 26. 

37. If he was to be " cut off", but " not for him- 



self , for whom did he die?— Instead of fallen 
men, that they might not die for ever. 

38. Who was sent to Daniel to give him this 
revelation?— Gabriel. Dau. 9. 21. 

39. In how many other places in Scripture is 
this angel spoken of ?— In Dan. 8. 16, and in Luke 
1. 19, 26 as appearing to Zacharias and Mary. 

40. What is said of angels in Heb. 1. 13, 14 and 
in Ps. 103. 20?— To which of the angels said he at 
any time, Sit on my right hand, until I make thine 
enemies thy footstool? Are thev not all minis- 
tering spirits, sent forth to minister for them who 
shall be heirs of salvation?— Bless the Lord ye 
his angels, that excel m strength, that do' his 
commandments, hearkening unto the voice of his 
word. 

41. How was Daniel employed when the next 
heavenly messenger was sent to him ?— In fast- 
ing, humiliation and prayer. Dan. 10. 2, 3, 12. 

42. Is the Lord always the hearer and answerer 
of prayer?— Always, but in his own good time and 
way. 

43. How long was Daniel kept without an an- 
swer to this prayer?— Tvventv-one days. 

44. Was it because God had not heard him"— 
No, but because he had reason for delay. Dan. 

45. Who is said to be "the prince of the power 
of the air"?— "The spirit that now worketh in 
the children of disobedience." Eph. 2. 2 

46. Whom are we to resist ?— Put on the whole 
armour of God, that ye may be able to stand 
against the wiles of the devil. For we wrestle no' 
against flesh and blood, butagainst principalities, 
against powers, against the rulers of the darkness 
of this world, against spiritual wickedness in high 
places. Eph. 6. 11, 12. 

47. Does not this chapter (Dan. 10) reveal to us 
the conflict that goes on unseen bv us?— Yes in 
verse 18. 

48. What do Job 2, 1 Kings 22 and Rev. 12. 7-9 
also show?— They show, by expressions about Job 
and Ahab and their tempters, and about Michael 
and Satan, that there is a perpetual conflict be- 
tween the powers of good and evil for dominion 
over the soul of man. 

19 How do we also get a sight of angelic agencv. 
good and bad, in Jude 9 ?— Michael the archangel 
when contending with the devil, he disputed 
about the body of Moses. 

50. Who may we suppose was the glorious Being 
who appeared to Daniel, and strengthened him 
to receive this final revelation ?— The glorious 
Being who appeared to Daniel, according to 
chap. 10. 5. was doubtless the Son of God, and his 
hand, or that of an angel, afterward gave him 
strength. Dan. 10. 10. 

51. To what extended period did it reach?— 
Until the second coming of Christ. Dan. 12. 

52. What blessed promise is given in Dan 12 
3?— They that be wise shall shine as the bright- 
ness ot the firmament : and thev that turn many 
to righteousness as the stars for ever and ever. ' 

53. Although much of this prophecy is to be 
understood by history, may wc not join with the 
prophet, chap. 12. 8 ?— We may indeed exclaim or 
humbly inquire, "What shall be the end of these 
things ? " 

54. Where is Daniel supposed to have died ?— 
At Susa, in Persia, after having been previouslv 
governor of Judava. Compare Dan. 10. 1, 4 with 
Ezra 1 . 

55. What solemn announcement does Dan 12 " 
give ?— Many of them that sleep in the dust of the 
earth shall awake, some to everlasting life, and 
some to shame and everlasting contempt. 

:i6. Will it not in the present life be decided on 
which side we shall stand ?— It will. 

If the tree falbtoward the south, or toward the 
north, in the place where the tree falleth, there it 
I shall be. Eccles. 11.3. 
'2 



57. What, then, ought we to do? — We ought to 
come to Christ now, that we may be his in the 
hour of death and at the day ot'judgment. 

Ezra, Haggai, Zechariah and Esther. 

1. In whose reign did the Jews return from 
their seventy years' captivity ?— In the reign of 
Cyrus, king of Persia. 

2. By which prophet had this captivity been 
foretold?— By Jeremiah (chap. 25. 11): "These 
nations shall serve the king of Babylon seventy 
years." 

3. Why had that exact time been fixed?— See 
2 Chron. 36. 20, 21 ; Lev. 26. 33-35. 

Them that had escaped from the sword carried 
he away to Babylon ; where they were servants 
to him and his sons until the reign of the kingdom 
of Persia; to fulfil the word of the Lord by the 
mouth of Jeremiah, untit the land had enjoyed 
her sabbaths: for as long as she lay desolate she 
kept sabbath, tofulfif threescore and ten years. 

I will scatter you among the heathen, and will 
draw out a sword after you : and your land shall 
be desolate, and your cities waste. Then shall 
the land enjoy her sabbaths, as long as it lieth 
desolate, and ye be in your enemies' land ; even 
then shall the land rest, and enjoy her sabbaths. 
As long as it lieth desolate it shall rest ; because it 
did not rest in your sabbaths, when ye dwelt upon 
it. 

4. How often ought Israel, according to God's 
command, to have put aside a year for rest to 
the land? — Every seventh year. 

In the seventh year shall be a sabbath of rest 
unto the land, a sabbath for the Lord: thou shalt 
neither sow thy field, nor prune thy vineyard. 
■ Lev. 25. 4. 

5. Of how many sabbatical years, or vears of 
rest, had Israel robbed the Lord? — About one 
hundred and twenty-three— from the entry into 
Canaan to the removal to Babylon. 

6. Which attribute of God does this display ?— 
His exact and unfailing justice. 

7. Ought the unerring justice of God (Eccles. 
12.14) to make us afraid?— Yes; for God shall 
bring every work into judgment, with every 
secret thing, whether it be good, or whether it 
be evil. 

8. What remedy is there for this fear?— Refuge 
in Christ. 

As it is appointed unto men once to die,butafter 
this the judgment : so Christ was once offered to 
bear the sins of many. Heb. 9. 27, 28. 

9. If Israel was judged by God's law, by what 
shall we be judged?— This is the condemnation, 
that light is come into the world, and men loved 
darkness rather than light, because their deeds 
were evil. John 3. 19. 

He that rejecteth me, and receiveth not mv 
words, hath one that judgeth him : the word that 
I have spoken, the same shail judge him in the 
last day. John 12. 48. 

10. Ought we not, then, to study God's word, 
that we may know and do his will ?'— Yes ; it is as 
needful for us as our food, and happily always 
within our reach. 

For this commandment which I command thee 
this day, it is not hidden from thee, neither is it 
far off. It is not in heaven, that thou shouldest 
say, Who shall go up for us to heaven, and bring 
it unto us, that we may hear it, and do it? Neither 
is it beyond the sea, that thou shouldest say, Who 
shall go over the sea for us, and bring it unto us, 
that we may hear it, and do it? But the word is 
very nigh unto thee, in thy mouth, and in thy 
heart, that thou mayest do it. Deut. 30. 11-14. 

11. How did David esteem God's word ?— How 
sweet are thy words unto my taste ! yea, sweeter 



than honey to my mouth !— Thy word is a lamp 
unto my feet, and a light unto my path. — There- 
fore I love thy commandments above gold ; yea, 
above fine gold. — Mine eyes prevent the night 
watches, that I might meditate in thy word. 

1 rejoice at thv word, as one that finde'll) great 
spoil. Ps. 119. 103, 105, 127, 148, 162. 

12. What proof was there in King Josiah's 
reign that the cause of Israel's apostasy was 
disregard of God's word ?— Great is the wrath 
of the Lord that is poured out upon us be- 
cause our fathers have not kept the word of 
the Lord, to do after all that is written in this book. 

2 Chron. 34. 21. 

13. What "books "did Daniel study (Dan. 9) 
when he found out God's will concerning Israel ? 
— Probably the books of Jeremiah, Chronicles, 
Deuteronomy, etc. 

14. What proof is there in Ezra 1. lthat God puts 
honor on his own word?— The proclamation by 
Cyrus is there said to be owing to God's word by 
Jeremiah. 

15. Who was Cyrus?— King of the Persians. 

16. Which prophet had prophesied of this king 
by name? — Isaiah. 

Thus saith the Lord to his anointed, to Cyrus, 
whose right hand I have holden, to subdue nations 
before him. Isa. 45. f. 

17. How long had that been uttered before the 
event? — About one hundred and seventy years 
before the taking of Babylon. 

18. What edict concerning the captive Jews 
did Cyrus issue? — That they should return to 
Judaea and rebuild the temple. 

19. Who was at this time prince of Judah ? — 
Shezbazzar. 

20. Who was the head of the tribe of Levi, and 
bv birth high priest ?— Jeshua, or Joshua. Ez. 2. 
40 ; 3. 2. 

21. How many returned to Judaea when this 
decree was published ?— 42,360, besides 7337 ser- 
vants. Ez. 2. 1, 64, 65. 

22. What did they bring with them?— The 
gold and silver vessels of the temple. Ez. 1. 
9-11. 

23. In which month of the vear did they return ? 
—The seventh. Ez. 3. 1. 

24. What feast fell on the fifteenth day of that 
month ?— The feast of tabernacles. 

25. Did they keep it ?— Yes. Ez. 3. 4. 

26. What was there remarkable about this 
feast ? — The living in booths. 

Ye shall take you on the first day the boughs of 
goodly trees, branches of palm trees, and the 
boughs of thick trees, and willows of the brook ; 
and ye shall rejoice before the Lord your God 
seven days. Lev. 23. 40. 

27. How far did they get in building the temj >le 
before thev were interrupted? — The foundation 
was laid. Ez. 3. 11; 4.4. 

28. Who were their enemies? — The Samari- 
tans. 

29. By what means did the Lord rouse them 
to their duty?— By Haggai and Zechariah, the 
prophets. Ez. 5. 

30. Who was Haggai ? — A prophet. 

31. How does his first chapter show us that the 
Jews were more anxious to build their own houses 
than the temple of the Lord ? — Is it time for you, 
O ye, to dwell in your ceiled houses, and this 
house lie waste ? Hag. 1. 4. 

32. Is not worldly ease our besetting sin also? 
—It is. 

33. What effect ought the word of the Lord to 
have on us? — To make us diligent and obedient. 

34. What effect had it on Zerubbabel the prince 
of Judah, and Joshua the high priest? — The Lord 
stirred up the spirit of Zerubbabel the son of 
Shealtiel, governor of Judah, and the spirit of 
Joshua the son of Josedech, the high priest, and 



73 



FOUR THOUSAND QUESTIONS AND ANSWERS 



the spirit of all the remnant of the people; and 
they came and did work in the house of the Lord 
of hosts, their God. Hag. 1. 14. 

35. To whom did the prophet refer in Hag. 2. 
6, 7? — To Christ, as "thedesire of all nations." 

36. When the foundation of this new temple 
was laid, the people who had seen the former 
temple wept, yet the Lord says (Hag. 2. 9) that 
the glory of the latter house shall exceed the 
former. How was this to be? — Because Christ 
would glorify it by his presence. 

37. What promises did the Lord give to the 
Jews in connection with the building of his 
house ? — That he would be with them, and give 
them glory and peace. Hag. 2. 4, 9. 

38. Amfwhat blessing may we expect if we too 
work for him ?— Grace, mercy and peace, and as 
many other blessings as he sees good. 

39. To whom does the silver and the gold be- 
long?— To God, to give and to tase away. 

40. What must we say if we offer of our sub- 
stance to the Lord? — Thine, O Lord, is the great- 
ness, and the power, and the glory, and the vic- 
tory, and the majesty: for all that is in the 
heaven and in the earth is thine ; thine is the 
kingdom, O Lord, and thou art exalted as head 
above all. Both riches and honour come of thee, 
and thou reignest over all ; and in thine hand is 
power and might ; and in thine hand it is to 
make great, and to give strength unto all. Now 
therefore, our God, we thank thee, and praise 
thy glorious name. But who am I, and what is 
my people, that we should be able to offer so 
willingly after this sort? for all things come of 
thee, and of thine own have we given thee. 1 
Chron. 29. 11-14. 

41. By what other prophet were they stirred 
up?— By Zechariah. 

42. In which king's reign did these prophets 
utter their message? — Darius's. 

43. Was this the same Darius who put Daniel 
into the den of lions? — No. 

44. Whom does chap. 3 of this book (Zechariah) 
reveal to us as the hidden adversary of Israel- 
Satan. 

45. What does the apostle Paul tell us of this 
wily foe in Eph. 6. 11-17 ? — That he is a wicked 
spirit, ruling " the darkness of this world," work- 
ing by " wiles " and casting " fierv darts." 

46. What is Satan called in Rev. 12. 9, 10?— The 
great dragon, that old serpent, called the devil, 
and Satan, which deceiveth the whole world : 
the accuser of our brethren, which accused them 
before our God day and night. 

47. What glorious Person did the Lord speak of 
to comfort his people under the name of "the 
Branch " ?— Jesus Christ. Zech. 3. 8 ; 6. 12. 

18. Who was destined to crush the head of " the 
old serpent " ?— The seed of Eve. Gen. 3. 15. 

49. What special promises to Zerubbabel does 
Zech. 4 contain? — The grace and help of the Holy 
Spirit and the providential care of God. 

50. What further prophecy of the Lord Jesus 
is there in Zech. 9. 9?— Rejoice greatly, O 
daughter of Zion : shout, daughter of Jerusa- 
lem : behold, thy King cometh unto thee : he is 
just, and having salvation ; lowly, and riding 
upon an ass, and upon a colt tlie foal of an 
ass. 

51. When was this fulfilled?— When Jesus en- 
tered Jerusalem riding on an ass. 

52. To what fountain does Zech. 13 refer? — To 
the blood of Jesus Christ, that cleansefh from all 
sin. 

53. To what does the Lord Jesus compare him- 
self in John 10. 11, etc. ? — To a good shepherd. 

54. Of whom does "the Lord of hosts" speak 
when he says CZeeh. 13. 7), "Awake, O sword, 
against mv shepherd, against the man that is my 
fellow " ?— Of Jesus Christ. 



74 



55. How was "the man "Christ Jesus God's 
fellow or equal? — As himself also almighty and 
eternal God. 

56. When was this prophecy of the smitten 
shepherd and the scattered sheep fulfilled ?— When 
Jesus was crucified and his disciples fled. 

57. What prophecy is there m Zech. 14. 4 of 
the second coming of the Lord Jesus ?— " His 
feet shall stand in that day upon the Mount of 
Olives." 

58. From what part of Judaea did the Lord 
Jesus ascend to heavsn ? — " From the mount 
called Olivet." Acts 1. 12. 

59. What did the angels say to his disciples 
who had seen him go into heaven? — This same 
Jesus, which is taken up from you into heaven, 
shall so come in like manner as ye have seen 
him go into heaven. Acts 1. 11. 

60. In verse 8 of this chapter (Zech. 14) living 
waters are spoken of; where else in Scripture are 
these described ?— In Ezek. 47. 1-12, as issuing 
" out of the sanctuary " ; in Joel 3. 18, as coming 
"forth of the house of the Lord" ; in Rev. 22. 1, 
as "proceeding out of the throne of God and of 
the Lamb." 

61. What glorious promises does this prophecy 
contain of future blessings in store for Israel?— 
That God would bring them again to their own 
land (Zech. 10. 6-12), and would dwell among them 
(Zech. 2. 10-12), and pour his Spirit upon them 
(Zech. 12. 6-14), and that they should be holiness 
unto the Lord (Zech. 14. 16-21), and be a blessing. 
Zech. 8. 3-23. 

62. Must not these have been peculiarly com- 
forting to the poor Jews in their impoverished 
state?— They must indeed. 

63. What effect did it have on them ?— They be- 
gan to build the house of God, and prospered and 
finished it, Ez. 5. 2 ; 6. 14. 

64. How did they withstand their adversaries? 
— Through "the eye of their God" upon them. 
Ez. 5. 5. 

65. What new edict did they obtain from the 
king?— That the Persian governors should fur- 
nish them supplies for the building and the sac- 
rifices. Zech. 6. 6-12. 

66. How had this been brought about? — 
Through the discovery of the former decree of 
Cyrus. Ez. 5. 3 ; 6. 5. 

67. When was the temple finished? — In the 
sixth year of king Darius, and about the year 
515 B. c. 

68. How was it dedicated? — With special sac- 
rifices and the keeping of the Passover. Ez. 6. 
16-22. 

69. Who is the Artaxerxes mentioned in Ez. 6. 
14, and again in Ez. 7. 1? — Artaxerxes Longi- 
manus, son of Xerxes. 

70. By what other name is he called in the book 
of Esther? — Xerxes, or Artaxerxes; a previous 
one, of Ez. 4. 7, is in Esther called Ahasuerus. 

71. How came a Jewish damsel to be his wife ? — 
Ahasnerus's former wife had been divorced, and 
Esther had been chosen in her place from many 
who had been taken to the king by his command. 
Esth. 1. 9 ; 2. 1-17. 

72. What was the name of Esther's uncle? — 
Mordecai. 

73. What kind of relationship had he sustained 
toward her?— That of father since her parents' 
death. 

74. Where was the Persian court held at thig 
time ? — At Shushan (or Susa) in Persia. 

75. Who was the Jews' great enemy at this 
time?— Haman. 

76. From whom had he descended ?— From 
Ag:ig. king of Amalek. 

77. Would not this account for his great an- 
tipathy to the Jews? — Yes: as his ancestors had 
been almost destroyed by them. 1 Sam. 15. 



ON THE OLD AND NEW TESTAMENTS. 



78. What had the Lord decreed concerning 
Amalek ?— The Lord said unto Moses, Write this 
for a memorial in a book, and rehearse it in the 
ears of Joshua : for I will utterly put out the re- 
membrance of Amalek from under heaven. And 
Moses built an altar, and called the name of it 
Jehovah-nissi : for he said, Because the Lord 
hath sworn that the Lord will have war with Ama- 
lek from generation to generation. Ex. 17. 14-16. 

79. Would this not account for Mordecai refus- 
ing to bow down to him? — It would, as he was 
thus numbered among the enemies of God. 

80. How did Hainan attempt to wreak his 
vengeance on the Jews? — By destroying all of 
them throughout the kingdom. 

81. How did the Lord prevent this? — By means 
of Esther, the Jewish queen. Esth. 4. 

82. What did the king command to be read 
before him to amuse his waking hours? — The 
history of his reign. Esth. 6. 1. 

83. Must not Haman have been woefully disap- 
pointed when the honor he intended for himself 
was placed on Mordecai ? — Yes ; such is often the 
mortification of malice and pride. 

84. How did Esther obtain the deliverance of 
her kindred?— By petitioning the king. 

85. Was it not likely that she was raised to the 
throne of Persia with this intent? — Yes; ex- 
tremely likely. Esth. 4. 14. 

86. Is the Lord ever at a loss for means to ac- 
complish his purposes ? — Never. 

87. What feast was ever after celebrated among 
the Jews to commemorate this deliverance? — 
The feast of Purim. Esth. 9. 26. 

88. Why was it so called ?— Because their ene- 
mies had cast Pur, or the lot, as to the time of 
destroying them. Esth. 9. 24 ; 3. 6, 7. 

89. To what dignity was Mordecai raised in the 
Persian court? — The highest dignity under the 
king. Esth. 10. 3. 

90. Will not this account for the great favor 
shown to the Jews at Jerusalem by the Persian 
king? — It will. 

91. Who was Ezra?— A priestly descendant of 
Aaron and a writer of the law. Ez. 7. 1-5, 11. 

92. Is it supposed that he went up to Jerusalem 
in the reign of Cyrus, or not till that of Arta- 
xerxes ( Longimanus ) ?— In that of Artaxerxes 
Longimanus. 

93. What was his object in going to Jerusalem? 
— To carry back the treasures of the temple (Ez. 
7. 19) and royal gifts for the temple service. 

94. What kind letter and munificent gift was 
he the bearer of from the Persian king? — A 
letter empowering the Jews to return to Jerusa- 
lem, and exempting many of them from tribute 
and custom ; and a gift of silver and gold and 
other needful things. Ez. 7. 11-26 ; 8. 26, 27. 

95. Whose unseen hand is beheld here, and 
whom did Ezra acknowledge in the last verses of 
this chapter (Ez. 7.)?— The hand of God, God 
having put it into the king's heart. 

96. How does Ezra describe his journey from 
Babylon to Judaea ? — That they set out with fast- 
ing and prayer, and arrived in safety. Ez. 8. 
21-23,31,32. 

97. What proof have we in Ez. 8. 23 of the 
truth of 1 Kings 8. 46-49 ; 9. 3 ?— The prayer of 
the penitent captives was heard. 

98. What did Ezra and his company take up 
with them?— The royal gifts for the service of 
the temple. 

99. What act of worship did they perform 
when they arrived in Judaea?— They offered a 
burnt offering. Ez. 8. 35. 

100. What sinful act was Ezra made acquainted 
with by the princes of Judah?— Of the Jews 
intermarrying with the people of the land. Ez. 9. 

101. How did Ezra receive this mournful in- 
formation? — He was greatly distressed. 



75 



102. Did he justify these acts before the Lord, 
or confess the sin to him ?— He confessed it witH 
the deepest humiliation. 

103. What effect did his faithfulness have on 
the people ? — They were truly penitent and dis- 
tressed, and put away their wives. Ez. 10. 1, 19. 

104. How did they bring about the desired 
reformation? — They made a covenant with God 
and with each other, and a public proclamation. 

105. Were there many in this trespass? — Many. 
Ez. 10. 13. 

106. Were the priests included in the number? 
—Yes. Ez. 10. 18. 

107. What had been the Lord's special com- 
mand on this point?— (See Ex. 34. 12-16.) 

Take heed to thyself, lest thou make a covenant 
with the inhabitants of the land whither thou 
goest, lest it be for a snare in the midst of thee : 
but ye shall destroy their altars, break their 
images, and cut down their groves: for thou 
shalt worship no other God : for the Lord, whose 
name is Jealous, is a jealous God : lest thou make 
a covenant with the inhabitants of the land, and 
they go awhoring after their gods, and do sacrifice 
unto their gods, aud one call thee, and thou eat of 
his sacrifice ; and thou take of their daughters unto 
thy sons, and their daughters go awhoring after 
their gods, and make thy sons go awhoring after 
their gods. 

Nehemiah AND Malachi. 

1. Was Ezra left alone to reform the people, or 
did he soon obtain a companion in the good 
work? — God sent him a fellow-worker. Neh. 8. 9. 

2. Who was this? — Nehemiah. Neh. 1. 

3. What office had he held in the Persian 
court ? — That of king's cupbearer. Neh. 1. 11. 

4. Why did he wish to give up so high an ap- 
pointment?— That he might return to Judaea to 
assist in the rebuilding of the temple 

5. What means did he adopt to obtain his de- 
sire?— Prayer to God. Neh. 1. 11 ; 2. 4. 

6. Can God, then, hear the desire of the heart, 
as well as the words of the mouth ? — He can, for 
he is a discerner of the thoughts and intents of 
the heart. Neither is there any creature that is 
not manifest in his sight : but all things are 
naked and opened unto the eyes of him with 
whom we have to do. Heb. 4. 12, 13. When 
Jesus perceived their thoughts, he answering 
said unto them, What reason ye in your hearts ? 
Luke 5. 22 ; 6.8: 9. 47 : 11. 17. 

7. Did the king grant his request? — He did. 
Neh. 2. 6. 

8. Had Nehemiah gone unprepared into the 
king's presence, or had he sought the Lord by 
prayer? — He had offered humble and earnest 
prayer. 

9. What promise had he pleaded in prayer? 
God's promise to his people by Moses, that if 
they returned in penitence and obedience to 
him, he would restore them to their land. 
Neh. 1. 8, 9. 

10. May not we too depend on God, that what 
he has promised to us he will perform?— We 
always and confidently may, for " He is faithful 
that promised." 

11. What does Nehemiah's example encourage 
us to do? — To be " instant in prayer." 

12. What king was this before whom Nehe- 
miah was so " sore afraid " ? — Artaxerxes Longi- 
manus. 

13. What was the name of his queen? — Un- 
certain — not Vashti or Esther. 

14. What was Nehemiah's particular request 
to the king? — That he would send him into 
Judaea to rebuild his city. Neh. 2. 5. 

15. Whom had the king sent with Nehemiah ? 
—Ezra. Ez. 7. 12, 13. 

16. How did the Jews' enemies feel Then they 



FOUR THOUSAND QUESTIONS AND ANSWERS 



understood Nehjmiah's errand ? — They were 
much displer^i. Neh. 2. 10, 19 ; 4. 1, 7. 

17. What \\«, Neheiniah's first act after he got 
to Jerusalem? — He privately examined the ruins 
by night. Neh. 2. 12-15. 

18. In what state did he find the wall?— Every- 
where broken down. 

19. Who assisted him in repairing it? — The 
high priest, the priests and many of the rulers, 
merchants and others. Neh. 3. 

20. Were they all regular masons and builders? 
— No ; some were goldsmiths (ver. 32) and apoth- 
ecaries (ver. 8). 

21. Who are spoken of in Neh. 3. 12?— The 
daughters of a ruler, as giving their help. 

22. Should not this teach us that in the Lord's 
work all can assist? — Yes, and that all should 
feel glad and honored to do so. 

23. What did Paul say in Acts 9. 0?— "Lord, 
what wilt thou have me to do? " 

24. What honorable mention is made of a 
"ruler" and "his daughters" assisting in the 
good work, contrasted with what is said of " the 
nobles of Tekoah" in Neh. 3. 5? — The "nobles 
put not their necks to the work of their Lord." 
(See No. 21, ver. 12.) 

25. Is it not so in the present day ? — " Not many 
noble are called." 1 Cor. 1. 26. 

26. When the enemies of the Jews saw the wall 
of Jerusalem progressing, what did they wish to 
do?— To stop the work. Neh. 4. 11. 

27. What reproachful thing did they say of the 
work? — "If a fox go up, he shall even break 
down their stone wall." Neh. 4. 3. 

28. Did thev succeed in hindering the work? 
—No. 

29. How did Nehemiah meet the danger?— By 
praver and faith, and by being armed and watch- 
ful. Neh. 4. 9-23. 

30. What great zeal and self-denial does Neh. 
23 record?— Their not putting off their clothes at 
night. 

31. What great abuse did Nehemiah set him- 
self to rectify?— The requiring usury, or exces- 
sive interest, for the loan of money to the fam- 
ished and distressed. Neh. 5. 

32. Were the people willing to do as he said? — 
Yes, and did it at once. Neh. 5. 12, 13. 

33. What example did Nehemiah himself set 
them? — He declined receiving his own allow- 
ance, to spare the poor. 

34. How was it that he was so disinterested ? — 
From " fear of God." Neh. 5. 15. 

35. To whom did he look for recompense?— 
From God. Neh. 5. 19. 

36. Was not the eye of Moses fixed on the same 
blessed object? — It was. 

By faith Moses, when he was come to years, re- 
fused to be called the son of Pharaoh's daughter; 
choosing rather to suffer affliction with the people 
of God, than to enjoy the pleasures of sin for a sea- 
son; esteeming the reproach of Christ greater 
riches than the treasures in Egypt: for he had 
respect unto the recompense of the reward. Heb. 
11. 24-26. 

37. What was the sustaining power that up- 
held the apostle Paul in his arduous course?— 
His expectation of "a crown of righteous- 
ness" to be given him "at that day." 2 Tim. 
4. 6-8. 

38. Does not the apostle Peter remind us that 
it is that same blessed period to which we must 
look?— When the chief Shepherd shall appear, 
ye shall receive a crown of glory that fadeth not 
away. 1 Pet. 5. 4. 

39. What does Matt. 25 tell us about that time ? 
—That those who serve God and his people upon 
earth shall, when Christ returns in his glory, 
enter into eternal life and the joy of their Lord. 
Vs. 19-23, 31-40, 4C. 



7« 



40. Ought we not, then, to examine ourselves, 
to see whether we are getting our reward here 
or waiting for it hereafter?— Yes; as it is of hyp- 
ocrites that it is said (Matt. 6. 2. 5, 16), "They 
have their reward," and have no other and better 
to come. 

41. What wicked device did Sanballat and Ins 
companions next try to put the good Nehemiah in 
fear of?— They invited him to a meeting in order 
to yet him into their hands, and they sent him a 
false prophet to induce him to leave his wc:k. 
Neh. 6 

42. Did they succeed ?— No. 

43. On whbm did Nehemiah depend?— Upon 
God. Neh. 6. 9. 

44. Was any one ever disappointed who put 
his trust in God ?— Never. 

45. How long was the wall building?— rifly- 
two days. Neh. 6. 15. 

46. What prophecy of Daniel was connecter* 
with the building of this wall?— Know ! here- 
fore and understand, that from the going forth 
of the commandment to restore and to build 
Jerusalem unto the Messiah the Prince shall be 
seven weeks, and threescore and two weeks : the 
street shall be built again, and the wall, even in 
troublous times. Dan. 9. 25. 

47. Whom did Nehemiah appoint to the charge 
of Jerusalem, and why? — I gave my brother 
Hanani, and Hananiah the ruler of the palace, 
charge over Jerusalem : for he was a faithful 
man^and feared God above many. Neh. 7. 2. 

48. What did God put into the heart of Nehe- 
miah to do after this? — To make a register of 
the families that returned from Babylon. Neh. 
7. 5. 

49. Why w r as the preservation of the geneal- 
ogies of the children of Israel so important? — 
To show the fulfilment in Christ of the promise 
to Abraham, that in his seed should all the na- 
tions of the earth be blessed (Dan. 22. 18), and 
of the promise to David, that God would raise- 
up a king to sit for ever on his throne. Acts 2. 
29, 30 ; Luke 1. 30-33. 

50. What further arrangement was completed 
by the seventh month ?— The settling of the Is- 
raelites in their cities. Neh. 7. 73. 

51. What special feast was to be kept in that 
month ? — The feast of tabernacles. Neh. 8. 14-18. 

52. Of what was it symbolical? — The booths 
were in remembrance of the tents in the wil- 
derness. Luke 23. 43. 

Speak unto the children of Israel, saying, The 
fifteenth day of this seventh month shall be the 
feast of tabernacles for seven days unto the Lord. 
On the first day shall be an holy convocation : ye 
shall do no servile work therein. Seven days ye 
shall offer an offering made by fire unto the Lord : 
on the eighth day shall be an holy convocation 
unto you ; and ye shall offer an offering made by 
fire unto the Lord: it is a solemn assembly; and 
ve shall do no servile work therein.— Ye shall 
dwell in booths seven days. Lev. 23. 34-36, 42. 

53. When will be its great antitype?— I saw a 
new heaven and a new earth : for the first 
heaven and the first earth were passed away : 
and there was no more sea. And 1 John saw the 
holy city, new Jerusalem, coming down from 
God out "of heaven, prepared as a bride adorned 
for her husband. And I heard a great voice out 
of heaven saving, Behold, the tabernacle of God 
is with men," and he will dwell with them, and 
they shall be his people, and God himself shall 
be with them, and be their God. Rev. 21. 1-3. 

54. Who read the law to Israel at this solemn 
feast?— Ezra himself. 

55. Does not Neh. 8. 8 show that their seventy 
vears' residence in a foreign land had made 
them forget their mother-tongue, Hebrew? — 



ON THE OLD AND NEW TESTAMENTS. 



Yes; as distinct reading and explanation were 
required. 

56. What effect did the reading of the law have 
on the people?— They wept, from mingled feel- 
ings of sorrow and of joy. Neh. 8. 9. 

57. How did Ezra encourage the people? — He 
said the joy of the Lord was their strength. 
Neh. 8. 10. 

58. What does Neh. 9 record?— A solemn fast, 
With reading of the law and confession of sin. 

59. What further arrangements do Neh. 10 and 
11 set forth ? — The entering into a covenant with 
God for obedience to his law and as to the offer- 
ings for his service, and the selecting the inhab- 
itants of the city and country. 

60. How was the wall dedicated ?— With music 
and thanksgiving and great joy. Neh. 12. 27-43. 

61. How long did this reformation last ?— Dur- 
ing the days of Zerubbabel and Nehemiah. Neh. 
12. 47. 

62. When had Nehemiah returned to the king 
of Persia, his master? (Neh. 13.) — In the thirty- 
second year of Artaxerxes' reign. Neh. 5. 14. 

63. When he returned to Jerusalem again, 
did he find the government going on prosper- 
ously ? — No. 

64. What evils did he discover? — Abuse and 
neglect of the house of God, Sabbath-breaking 
and heathen marriages. 

65. How did he correct them ? — He cleansed 
the temple and made new treasurers of its 
funds, and closed the city gates against Sabbath 
traffic, and put an end to marriage of heathen 
wives. 

66. Had not the Sabbath-day been the great 
token of the covenant between the Lord and 
Israel?— It had. Isa. 53. 13, 14; Ezek. 20. 12-20. 

Speak thou also unto the children of Israel, say- 
ing, Verily my sabbaths ye shall keep : for it is a 
sign between me and you throughout your genera- 
tions ; that ye may know that I am ihe Lord that 
doth sanctify you. It is a sign between me and 
the children of Israel for ever : for in six days the 
Lord made heaven and earth, and on the seventh 
day he rested, and was refreshed. Ex. 31. 13, 17. 

67. Will God suffer his laws to be trampled on 
without punishment? — No, as we see in the case 
of the Jews' neglect to keep their seventh years of 
rest. 

Them that had escaped from the sword carried 
he away to Babylon ; to fulfil the word of the 
Lord by the mouth of Jeremiah, until the land 
had enjoyed her sabbaths : for as long as she lay 
desolate she kept sabbath, to fulfil threescore and 
ten years. 2 Chron. 36. 20, 21. 

68. What command did the Lord give about 
marrying heathen wives?— Thou shalt smite 
them, and utterly destroy them ; thou shalt make 
no covenant with them, nor show mercy unto 
them: neither shalt thou make marriages with 
them : thy daughter thou shalt not give unto his 
son, nor his daughter shalt thou take unto thy 
son. For they will turn away thv son from fol- 
lowing me, that they may serve other gods. Deut. 
7. 2-4. 

69. Did not Nehemiah vigorously root out this 
evil ?— He did. Neh. 13. 25, 28, 30. 

70. Where is Nehemiah supposed to have ended 
his days? — At Babylon, as cupbearer to the king. 
Neh. 1. 11 ; 13. 6. 

71. After his death, what further evils does the 
prophecy of Malachi record ?— Scanty and mean 
sacrifices and offerings to God. Mai. 1. 

72. Does not 2. 1-11 of this prophecy show us 
that the sin which Nehemiah had with such zeal 
cleansed away a few years before, the priests had 
fallen into again?— Yes; they seemed to have 
married heathen wives. Mai. 1. 1-11. 

73. Had they not made it an excuse for putting 
away their wives? — Yes. Mai. 2. 14-16. 



77 



74. Would God wink at this sin? — No, for he 
hateth putting away. 

75. Of whom does Mai. 3. 1 speak ?— Of John the 
Baptist. 

76. How is he described ?— As God's messenger, 
to prepare his \\ ay. 

77. Does not this chapter reveal yet further 
Israel's sin at that time? — Yes; it speaks of their 
adultery, false swearing, oppression of the poor 
and robbery of God. Mai. 3. 5-9. 

78. Were there any faithful ones left among this 
general corruption? — Yes; some that feared God, 
and met together to speak about him for their mu- 
tual comfort and help, and who were all written 
down in his book of remembrance. Mai. 3. 16, 17. 

79. What awful day does the prophet speak of 
in Mai. 4. 1, 5?— The great and dreadful day of 
judgment. 

80. Is this "day " mentioned in any other part 
of Scripture? — Yes ; in Joel 2. 31 as " the great and 
terrible day of the Lord." 

81. Who have need to fear the terror of " that 
day"? — "Scoffers" who walk "after their own 
lust." 2 Pet. 3. 3. 

And the kings of the earth, and the great men, 
and the rich men, and the chief captains, and the 
mighty men, and every bondman, and every free 
man, hid themselves in the dens and in the rocks 
of the mountains ; and said to the mountains and 
rocks, Fall on us, and hide us from the face of him 
that sitteth on the throne, and from the wrath of 
the Lamb. For the great day of his wrath is 
come ; and who shall be able to stand ? Rev. 6. 15, 
16, 17. 

82. With what feelings may those who "fear 
the Lord " look forward to it? — With solemn awe, 
with humble hope, with calm peace and thankful 
joy. 

83. Who is spoken of under the figure of the 
"Son of Righteousness"? — Our Lord Jesus Christ. 

84. To whom does Deborah allude in her song 
in Judg. 5. 31 ? — To Jesus Christ, " the sun " going 
" forth in his might." 

85. Did not David look forward' to the same 
blessed Person in his " last words " ? — Yes ; as the 
light of the morning, when the sun riseth. 2 Sam. 
23. 4. 

80. Should we not ask ourselves, Are we ready 
for his appearing? — Yes; day by day, knowing 
the time, that now it is high time to awake out of 
sleep : for now is our salvation nearer than when 
we believed. The night is far spent, the day is 
at hand : let us therefore cast off the works' of 
darkness, and let us put on the armour of light. 
Rom. 13. 11, 12. 

87. How can we know that we are ready ?— By 
knowing that we are in Christ by faith ; for as it 
is appointed unto men once to die, but after this 
the judgment : so Christ was once offered to bear 
the sins of many ; and unto them that look for 
him shall he appear the second time without sin 
unto salvation. Heb. 9. 27, 28. 

88. What in Rev. 19. 8 is the bride's dress said to 
be in which she appears to meet the Lord ? — To 
her was granted that she should be arrayed in fine 
linen, clean and white ; for the fine linen is the 
righteousness of saints (even the righteousness of 
Christ). 

89. Whose righteousness must we be clothed in 
if we sit down at the marriage-supper of the 
Lamb? — "Not" our "own righteousness, which 
is of the law, but that which is through the faith 
of Christ, the righteousness which is of God by 
faith." Phil. 3. 9. 

90. How can we procure this ? — " Through Jesus 
Christ our Saviour." Tit. 3. 5-7. 

91. What right have we to obtain it? — A perfect 
right through Christ by faith. "And the Spirit 
and the bride say, Come. And whosoever will " 
may come. Rev. 22. 17. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



THE NEW TESTAMENT. 



Luke 1. 

1. Who was the evangelist Luke ?— The writer 
of a Gospel and of the Acts of the Apostles, a 
physician, and said to have been born at Antioch 
in Syria. 

2. Was he a personal disciple of our Lord?— 
This is not known. 

3. Who was Theophilus?— A Gentile of rather 
high rank, and a Christian. Acts 1. 1. 

4. How much of Palestine was under Herod's 
jurisdictkm? — Judaea. Luke 1. 5. 

5. What is meant by the courses of the priests ? 
—They were " divided by lot " " in the service of 
the house of the Lord." 1 Chron. 24. 1-19. 

6. Does not the word "temple" in verse 9 sig- 
nify rather the holy place?— It does, for God says 
to Moses, " Thou shalt make an altar to burn in- 
cense upon," " and thou shalt put it " " before the 
mercy-seat." Ex. 30. 1, 6-8. 

7. What was our Lord's testimony to John the 
Baptist at a later period? — That "he was a burn- 
ing and a shining light." John 5. 35. 

8. What prophecy agrees with verse 17?— Be- 
hold, I will send you Elijah the prophet before 
the coming of the great and dreadful day of the 
Lord : and he shall turn the heart of the fathers 
to the children, and the heart of the children to 
their fathers, lest I come and smite the earth with 
a curse. Mai. 4. 5, 6. 

9. How much older was John the Baptist than 
our Lord ? — About six months. V. 36. 

10. Is there not a connection between verses 28 
and 38? — The angel said to Mary, "The Lord is 
with thee," and Mary replied, "Behold the hand- 
maid of the Lord." 

11. Whom does Mary speak of as God my 
Saviour? — Of God the Father, who designed the 
salvation of man, and sent his Son to execute it. 

12. What was the oath unto Abraham? — The 
angel of the Lord called unto Abraham out of 
heaven, and said, By myself, have I sworn, saith 
the Lord, for because thou hast done this thing, 
and hast not withheld thy son, thine only son : 
that in blessing I will bless thee, and in multiply- 
ing I will multiply thy seed as the stars of the 
heaven, and as the sand which is upon the sea- 
shore ; and thy seed shall possess the gate of his 
enemies : and in thy seed shall all the nations of 
the earth be blessed ; because thou hast obeyed 
my voice. Gen. 22. 15-18. 

13. To what do we owe the remission of our 
sins?— To the righteousness and death of Christ, 
"through the tender mercv of our God." Vs. 77, 
78. 

14. How do we know that the way of life is 
light and peace ?— By the word of God (v. 79), and 
by the experience of our own minds and hearts. 

Matthew 1. 18-25. 

15. How do we know it was the same angel as 
appeared to Mary? — Because he is spoken of in v. 
20 as " the angel of the Lord." 

16. What is the meaning of being saved from 
our sins? — Being saved from the power and guilt 
and punishment of them, and made "holy and 
unblamable and unreprovable in " God's " sight." 
Col. 1. 22. 

Luke 2. 

17. Who was Caesar Augustus?— The first em- 
peror of Rome. 



18. What does the term "all the world" in- 
clude ?— The Roman empire, which then included 
nearly all the knowD or civilized world. 

19. How do the angels speak of Jesus to the 
shepherds?— As "a Saviour," "Christ the Lord." 
V. 11. 

20. Is there not a sign of the poverty of Joseph 
and Mary in the offering they presented ?— There 
is. 

When the days of her purifying are fulfilled, for 
a son, or for a daughter, she shall bring a lamb of 
the first year for a burnt offering, and a young 
pigeon, or a turtledove, for a sin offering, unto the 
door of the tabernacle of tlie congregation, unto 
the priest : who shall offer it before the Lord, and 
make an atonement for her; and she shall be 
cleansed from the issue of her blood. This is the 
law for her that hath borne a male or a female. 
And if she be not able to bring a lamb, then she 
shall bring two turtles, or two young pigeons ; the 
one for the burnt offering, and the other for a sin 
offering : and the priest shall make an atonement 
for her, and she shall be clean. Lev. 12. 6-8. 

21. Is Simeon of verse 25 the same person as in 
Acts 15. 14? — No; the Simeon of the Acts was 
Simon Peter. 

22. Who are the Gentiles ?— All nations but the 
Jews. 

23. How does the compulsory taxation of Luke 
2. 1 agree with the boast of the Jews in John 8. 
33?— It does not agree at all, but shows the false- 
ness of their boast. 

24. What was the feast of the Passover? — Ob- 
serve the month of Abib, and keep the passover 
unto the Lord thy God : for in the month of Abib 
the Lord thy God brought thee forth out of Egypt 
by night. Thou shalt therefore sacrifice the 
passover unto the Lord thy God, of the flock and 
the herd, in the place which the Lord shall choose 
to place his name there. Thou shalt eat no 
leavened bread with it. Deut. 16. 1-3. 

Matthew 2. 1-12. 

25. Who were the wise men? — Some Magi from 
the East, who studied the stars and the supposed 
influence of the stars on human affairs. 

26. Why was all Jerusalem troubled, instead of 
welcoming their promised King ? — Many were, 
afraid lest he should overthrow the reigning king. 

He came unto his own, and his own received 
him not. John 1. 11. 

27. What proof of the overruling providence of 
God is there in verse 12?— The special warning by 
a dream. 

28. Why was the term "Nazarene" a reproach? 
—Because of the contempt in which Nazareth 
was held by the educated Jews. 

Luke 3 (Matthew 3; Mark 1). 

29. Who was Tiberius Caesar ?— The second em- 
peror of Rome. 

30. What was the Roman title of Pontius Pilate? 
— Governor. Luke 3. 1. 

31. What was the special feature of John's 
preaching? — Repentance for remission or pardon 
of sin through the coming Messiah, and baptism 
as the outward sign and public profession. 

32. What is repentance? — Not only sorrow foi 
sin, but a total change of mind and heart. 



78 



ON THE OLD AND NEW TESTAMENTS. 



33. Who is addressed in Mark 1. 2 ; Mai. 3. 1 ; 
Isa. 40. 3?— Jesus Christ is addressed in Mark 1. 
2, and referred to in Mai. 3. 1: "Behold, I will 
send my messenger, and he shall prepare the 
way before me " ; and in Isa. 40. 3 : " The voice 
of him that crieth in the wilderness, Prepare ye 
the way of the Lord." 

34. Was John's preaching successful ? — Yes ; 
people from all parts of Judaea confessed and 
were baptized. Matt. 3. 5 ; Mark 1. 5. 

35. Whither should we flee from the wrath to 
come? — To Christ, our perfect and only Shield. 

36. What is the fruit of true repentance?— 
Ceasing "to do evil", wilfully and habitually, 
any more. Isa. 1. 16. 

37. What solemn warning is contained in Luke 
3. 9?— Now also the axe is laid unto the root of 
the trees : every tree therefore which bringeth 
not forth good fruit is hewn dowu, and cast into 
the fire. 

38. How does John's reply in Luke 3. 11 illus- 
trate the second great commandment? — By 
teaching kindness and self-denial for each other's 
good. 

39. What were the publicans? — Jewish col- 
lectors of Roman taxes. 

40. Why were they so odious to their country- 
men?— Because they farmed the taxes and made 
as much out of them as possible for their own 
benefit. 

41. What is the meaning of the word Christ ? — 
"Anointed." Luke 4. 18. 

42. What was the difference between John's 
baptism and the Lord's? — The baptism ordained 
by our Lord was " into the name of the Father, 
and of the Son, and of the Holy Ghost," and was 
accompanied by the grace of the Holy Spirit to 
those who believed. "John truly baptized with 
water ; but ye shall be baptized with the Holy 
Ghost not many days hence." Acts 1. 5. As took 
place at Pentecost and in the house of Cornelius. 
Acts 2. 2-4 ; 11. 15. 

43. What is the meaning of baptism with fire? 
— The purifying fire of the Holy Spirit, or some 
searching and exposing power. 

Every man's work shall be made manifest : for 
the day shall declare it, because it shall be revealed 
by fire ; and the fire shall try every man's work 
of what sort it is. 1 Cor. 3. 13. 

44. What is the allusion to the use of the fan ? — 
The final separation by Christ of the righteous 
and the wicked, as the winnowing-fan divides 
the chaff from the wheat. 

45. What proof of our Lord having no need of 
repentance is found in Luke 3. 22? — The approv- 
ing voice of the holy and omniscient God. 

Luke 4 (Matthew 4; Mark 1). 

46. How did the Lord Jesus ascertain the will 
of God concerning himself from day to day ? — By 
constant filial communion with the Father. 

47. What is the devil called in Mark 1. 13?— 
Satan. 

48. What is the meaning of the two terms? — 
Satan means " adversary " or " enemy," and devil, 
" accuser." 

49. What proof of the divine authority of the 
Pentateuch is in Luke 4. 4 ?— Its being quoted by 
Christ. 

50. What does " living by every word of God " 
signify ?— Trusting his promises and keeping his 
commands. 

51. What is the meaning of the word "tempt" 
in Luke 4. 12?— Presumptuously try or provoke. 

52. Was it an empty boast of the devil in Luke 
4. 6?— Not altogether, as he is called " the god 
of this world " (Eph. 2. 2) and " the prince of the 
power of the air." 2 Cor. 4. 4. 

53. What relation is there between our Lord's 



temptation and John 2. 16?— They both show 
that there can be no fellowship between Christ 
and Satan, and between God's service and the 
world's. 

John 1. 

54. Why is our Lord called the Word ?— Because 
he is the revelation of God. V. 18. 

55. What proof of his divinity is there if verse 
1, and again in verse 2, and again in verse 3? — He 
is stated to be " God ", and to have been " in the 
beginning ", and to have "made " "all things." 

56. What is the glad hope of eternal life called 
in verse 4 ?— " The light of men " in Christ. 

57. How do we know the gospel is free to all ? 
—Because Christ, like the light, reaches all, "that 
all through him might believe." Vs. 7, 9. 

58. Who are meant by " his own " ?— The Jews. 
V. 11. 

59. What great change takes place in us when 
we truly believe? — We become new creatures in 
Christ, even "sons of God." 

60. Who effects this change?— " God " himself 
through Christ, by the Holy Spirit. V. 13. 

61. Out of whose fullness do we receive every 
grace?— Out of the fullness of Christ. 

62. Trace the connection between verses 18 and 
1.— Christ, as the word of God, declares him or 
makes him known. 

63. What was the difference between priests and 
Levites?— The priests were descendants of Aaron, 
and the chief officers of the temple; the Levites 
of other families of the tribe, and the assistants of 
the priests. 

64. Who was Elias ? — " Elijah the propnet." 

65. Why was he expected to reappear ?— Be- 
cause Malachi prophesied that he should come. 
Mai. 4. 5. 

66. Who was meant by "that prophet"? — 
Christ, who, like Moses, was a mediator and 
teacher. 

The Lord thy God will raise up unto thee a 
prophet from the midst of thee of thy brethren ; 
like unto me. Deut. 18. 15. 

67. Why did John call Jesus the " Lamb of 
God " ? — Because he was the spotless sacrifice and 
gift of God. 

68. What further proof of the freeness of the 
gospel is there in verse 29?— He "taketh away 
the sin of the world." 

69. What language is the word "rabbi"? — He- 
brew. 

70. In what estimation was Nazareth com- 
monly held ?— It was much despised— more even 
than Galilee in general, whose inhabitants were 
looked down upon by the more civilized Jews. 

71. Can we too often use Philip's invitation ?— 
No. Having seen and known Jesus ourselves, we 
should say unto all who inquire, and all who 
doubt, and all who pass by, " Come and see." 

72. What is an " Israelite indeed"? — One who 
sincerely inquires or believes. 

Truly God is good to Israel, even to such as are 
of a clean heart. Ps. 73. 1. 

For he is not a Jew, which is one outwardly ; 
neither is that circumcision, which is outward in 
the flesh: but he is a Jew, which is one inwardly; 
and circumcision is that of the heart, in the spirit, 
and not in the letter : whose praise is not of men, 
but of God. Rom. 2. 28, 29. 

73. What proof of nnr Lord's divinity does verse 
48 contain? — He saw Nathanael, by his all-seeing 
power, when he thought he was alone in prayer. 

74. What is the meaning of the word " Israel " ? 
— " A prince of God." Gen. 32. 28, margin. 

Thy name shall be called no more Jacob, but 
Israel : for as a prince hast thou power with God 
and with men, and hast prevailed. 

75. Compare verse 51 with Gen. 28. 12 and Heb. 



79 



FOUR THOUSAND QUESTIONS AND ANSWERS 



1. 14. — Christ is the ladder of communication be- 
tween heaven and earth, between earth and 
heaven ; and angels were messengers and servants 
to Jacob of old and to Christ upon earth, and are 
" ministering spirits " " to the heirs of salvation " 
now. 

John 2. 

76. Is not the Passover generally called the 
Lord's Passover? — It is, in many parts of the Old 
Testament. 

77. For what purpose were the animals brought 
to the temple ? — To be sold as offerings and sac- 
rifices to God, and for the food of the priests and 
people. 

78. What temple did our Lord refer to in verse 
19? — The temple of his own body. 

79. How does this verse illustrate John 10. 18? 
— Each verse shows his " power to take again" 
the body or life he had laid down. 

80. Who built the temple that was then stand- 
ing? — Ezra and Nehemiah. 

81. What proof of the omniscience of Jesus is in 
verse 25?—" He knew what was in man." 

John 3. 

82. Who were the Pharisees?— A sect of the 
Jews who " trusted in themselves that they were 
righteous, and despised others." Luke 18. 9, 10. 

83. What recent miracles does Nicndemus refer 
to?— Those related or referred to in John 2. 2, 
7-11, 23. 

84. Is there any exception to the necessity for 
the new birth ?— None. 

85. By whom are we born again ?— By the Holy 
Spirit. 

86. Who are the " we " of verse 11?— Jesus and 
the Father. 

87. What fresh proof of the freeness of the 
gospel is there in verses 15 and 16?— Jesus saying, 
that " whosoever believeth in him" shall "have 
everlasting life." 

88. What proof of salvation being a present 
blessing is there in verse 18?— Thesayingof Jesus, 
that " He that believeth on him is not con- 
demned," but (v. 30) " hath everlasting life." 

89. Why do we reject the Light of life ?— Because 
we love sin, or darkness, better. 

90. Who is the great Example of verse 21? — 
Jesus himself. 

91. Who is the "bride" of verse 29?— The 
Church, or people of Christ. 

92. What is the meaning of the expression " set 
to his seal " ? — Shown his belief. 

93. What are the terrible consequences of un- 
belief? — Being " condemned already " and under 
the abiding " wrath of God." Vs. 18, 36. 

Mark 6 (Matthew 14; Luke 3). 

94. Why was John imprisoned? — Because of 
his faithful boldness in respect to Herod's un- 
lawful marriage with his brother's wife. Mark 6. 
17, 18. 

95. Did not Herod's respect for John greatly add 
to his criminality?— It did, as it showed that his 
conscience told him John was right. 

John 4. 

96. Why must Jesus " needs go through Sama- 
ria" ?— Because it lay between. Vs. 3, 4. 

97. When was the parcel of ground sold to 
Jacob ? — Jacob bought it on his return from La- 
ban, and probably gave it to Joseph as part of his 
dying blessing. Josh. 24. 32. 

98. Why had the Jews no dealings with the 
Samaritans? — Because they did not come to 
Jerusalem to worship. V. 20. 

99. Who were the Samaritans ?— Colonists from 
Assyria who worshipped God, but not like the 
Jews. 



100. Is not the freeness of the gospel again 
brought out in verse 10 ? — Yes ; the Samaritan 
woman, living in open sin, was welcome to the 
living water of the Spirit if she asked. 

101. What are the soul-satisfying effects of faith ? 
—The grace and comfort of the Holv Spirit. Vs. 
13, 14. 

102. What proof of omniscience is there in this 
narrative?— Jesus knowing the history of the 
woman's life. V. 18. 

103. What is the true worship which alone is 
acceptable to God ?— The worship of the heart. 
Vs. 23, 24. 

104. Compare verses 31-34 with Matt. 4. 4. — 
God's word is the food of the soul. 

105. What simple act of faith is recorded in 
verse 50?— The nobleman's instant belief that 
Jesus had cured his child. 

Luke 4 (Matthew 4 ; Mark 1). 

106. Who are the " broken-hearted," verse 18? — 
Those whose hearts are broken or crushed under 
godly sorrow for sin. 

107. What is the captivity referred to? — To 
Satan, who leads his victims captive at his will. 

108. What is it to be blind to the truth ?— To be 
unwilling, and so unable, to see and receive it. 

109. Why is it called "the acceptable year of 
the Lord " ?— The time of grace (compared to the 
jubilee year), when God is ready to hear and for- 
give. Isa. 1. 18, etc. 

110. Why did our Lord not read the remainder 
of the verse? — Because "the day of vengeance" 
was not yet come. 

111. Will not the time come when the rest of 
the sentence will be fulfilled? — The day of the 
Lord will come as a thief in the night ; in the 
which the heavens shall pass away with a great 
noise, and the elements shall melt with fervent 
heat, the earth also and the works that are there- 
in shall be burned up. Seeing then that all these 
things shall be dissolved, what manner of per- 
sons ought ye to be in all holy conversation and 
godliness, looking for and hasting unto the 
coming of the day of God? 2 Pet. 3. 10-12. 

112. Why did they wonder in verse 22? — Be- 
cause they knew him only as a Nazarene carpen- 
ter's son. 

113. Why did our Lord's declaration in verses 
24-27 so excite their wrath ?— Because of their 
Jewish pride and contempt for all other people. 

114. Was Sarepta a Jewish town? — No, a city of 
Sidon, in Phoenicia. 

115. Was Naaman a Jew?— No, a Syrian. 

Luke 5 (Matthew 4; Mark 1). 

116. What proof of the power of Jesus does the 
draught of fishes show ?— By bringing the fish in 
great numbers where therevvere none the night 
before. 

117. Did not Peter's exclamation show how 
much he realized the divinity of our Lord? — Yes; 
it made him deeply feel his own sinfulness in the 
presence of Christ's holiness and power. 

118. In what sense was Peter henceforth to 
catch men ?— By drawing them out of the world 
to Christ in the gospel net. 

119. What act of faith is recorded of the dis- 
ciples? — Their letting down their net, after a 
night of fruitless toil, at Jesus' word. 

Mark 1. 29 (Matthew 8 ; Luke 4). 

120. How do we see the completeness of the 
cure of Peter's wife's mother?— She was able to 
wait upon them immediately. 

121. Why did they wait for sunset?— Because it 
was the Sabbath-day. Mark 1. 32. 

122. Why did not Jesus allow the devils to 
speak ?— Perhaps because (as in the case of Paul 
and the female soothsayer) they might make it 



ON THE OLD AND NEW TESTAMENTS. 



appear he was in league with them. Acts 16. 
16-18. 

123. Who is the great Example of fervent 
prayer? — Jesus, whose long and earnest prayers 
by day or night, and especially before great duties 
and events, are often named. 

124. What is meant by "all Syria" in Matt. 4. 
24? — That part of it which adjoined the Holy 
Land. 

125. Was there any need for the "if" in the 
leper's appeal, Mark 1. 40? — No; and Christ is as 
willing now, as he is able now, to cleanse us from 
all sin. 

126. How could Jesus touch the leper without 
being himself rendered unclean?— By his divine 
purity. 

Command the children of Israel, that they put 
out of the camp every leper ; that they defile not 
their camps, in the midst whereof I dwell. Num. 
5. 2, 3. 

127. Is it not a proof of the immaculate purity 
of our Lord ?— Yes ; we may conclude that, as he 
could not be denied without, he must have been 
eouallv undefined within. 

128. What offering was required by the law? — 
Two lambs, doves or pigeons, with flour and oil. 
Lev. 14. 10, 21, 22. 

Mark 2 (Luke 5 ; Matthew 9) 

129. What proof of the connection between sin 
and suffering is there in Mark 2. 5?— Jesus say- 
ing to the sick of the palsy, "Thy sins be for 
given thee." 

130. Why was not our Lord's forgiveness of 
sins blasphemy? — Because he was God himself. 
Isa. 43. 25. 

131. What other proof of his Godhead does 
Mark 2. 8 contain ?— His knowledge of the peo- 
ple's thoughts. 

132. Why does Matthew, in chap. 9, verse 9, call 
himself by his common name, while in Mark and 
Luke he is called Levi? — He calls himself 
Matthew from humility : he is called by his new 
name of Levi from respect. 

John 5. 

133. What proof of the connection between 
sin and suffering is there in verse 14? — The 
warning of Jesus to the sick man to sin no 
more, lest a worse disease or thing should hap- 
pen unto him. 

134. Does not verse 17 show that God cannot 
rest until redemption is accomplished? — Yes; all 
his works, in providence and grace, show him to 
have that end in view. 

135. Compare verse 18 with Phil. 2. 6.— Christ 
Jesus is there said to be " in the form of God " 
and " to be equal with God." 

136. Who is to be the Judge of all? and why? 
—Christ is to be the Judge, that he may have 
equal honor with God. V. 23. 

137. Why is the verb in the present tense be- 
fore " everlasting lite," and in the future tense 
before " condemnation "?— Because the everlast- 
ing life of believers is already begun, while 
condemnation is reserved for those who will not 
believe. 

138. What is the terrible alternative of resur- 
rection unto life? — Resurrection to damnation, 
to "shame and everlasting contempt." Dan. 
12. 2. 

139. Whatis a fatal stumbling-block to faith? 
— The preference of honor from men to honor 
from God. 

140. What confirmation of the inspiration of 
the Pentateuch is there in verse 46?— Jesus quot- 
ing it as written of himself. 

141. What is the abiding testimony against the 



Jews' unbelief? — The writings of Moses and the 
prophets, which testify of Christ. 

Matthew 12 (Mark 2; Luke 6). 

142. Were the disciples justified in taking the 
growing com?— They were. 

"When thou comestinto the standing corn of thy 
neighbour, then thou mayest pluck the ears with 
thine hand ; but thou shalt not move a sickle unto 
thy neighbour's standing corn. Deut. 23. 25. 

143. How did the priests profane the Sabbath 
and remain blameless?— They appeared to do so 
by killing the sacrifices on that day as on other 
days. 

In the first day shall be an holy convocation ; ye 
shall do no manner of servile work therein : but 
ye shall offer a sacrifice made by fire for a burnt 
offering unto the Lord ; two young bullocks, and 
one ram, and seven lambs. Num. 28. IS, 19. 

144. What is taught of the nature of the Sabbath 
in Mark 2. 27?— That "the sabbath was made 
for man, and not man for the sabbath ; " the day 
being appointed, even in Paradise, as a day of 
rest ; and being now a blessed season of rest of 
body and mind from earthly care and pleasure, 
and toil — a time of special regard to the interests 
of our immortal souls, and of kind offices to the 
souls and bodies of our fellow-men, 

145. What was the shew-bread?— An important 
offering. 

Thou shalt take fine flour, and bake twelve 
cakes thereof. And thou shalt set them in two 
rows, six on a row, upon the pure table before the 
Lord. And thou shalt put pure frankincense upon 
each row, that it may be on the bread for a 
memorial, even an offering made by fire unto 
the Lord. Every sabbath he shall set it in order 
. before the Lord continually, being taken from the 
children of Israel by an everlasting covenant. 
And it shall be Aaron's and his sons' ; and they 
shall eat it in the holy place : for it is most holy 
unto him of the offerings of the Lord made by fire 
by a perpetual statute. Lev. 24. 5-9. 

146. What is meant by a "bruised reed" and 
"smoking flax"? — The conscience-stricken and 
spiritually distressed and the weak in faith. 

Matthew 5 (Luke 6). 

147. To whom was the sermon on the mount 
addressed ?— To the disciples of Jesus. 

148. Who are the " poor in spirit " ?— The hum- 
ble-minded. 

149. What is the "mourning" referred to?-^ 
Mourning for sin and for the low state of the 
Church. Isa. 61. 2, 3. 

150. What is meekness?— Patience under prov- 
ocation, after the example of Christ, "who, 
when he was reviled, reviled not again." 1 Pet. 
2 23. 

Yoi. What is it to hunger and thirst after any- 
thing?— To greatly long for it and to seek and 
strive to obtain it. 

152. Who are the 'merciful " ?— Those who are 
kind to the poor, the " hungry " and the "af- 
flicted." Isa. 58. 10, 11. 

153. What is it to be " pure in heart " ?^To have 
that " holiness without which no man shall see 
the Lord." Heb 12.14. 

154. Whv are the "peacemakers" so distin- 
guished?— Because of the difficulty of making 
and keeping peace, and as Christ is the Prince 
of peace. 

If it be possible, as much as lieth in you, live 
peaceably with all men. Rom. 12. 18. 

155. How does our Lord connect his disciples 
with himself in Matt. 5. 11?— By promising 
them a blessing upon all that they endured for 
his sake. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



156. What great lesson of mutual forgiveness 
does Matt. 5. 23-26 contain? — That we should 
come to the worship and service of God in peace 
and reconciliation with our fellow-men. 

157. What rule against trifling with evil is con- 
tained in Matt. 5. 29, 30?— That we should make 
any sacrifice to be free from sin. 

158. What lesson against procrastination is 
there in Matt. 5. 25? — We may learn, if we are 
living in enmity toward God, our Judge, to be 
earnest in seeking reconciliation with him, 
through Christ, while we have time. 

159. What lesson of the largeness of the love of 
God have we in Matt. 5. 45 and Luke 6. 35?—" He 
is kind" to "the unthankful" and "evil", and 
pours his daily blessings alike upon the wicked 
and the good. 

160. Compare Matt. 5. 48 with Luke 6. 36.— We 
should strive to be like our heavenly Father in 
holiness and mercy. 

Matthew 6. 

161. Does not the first precept commend itself 
to our consciences?— It does, or should do. The 
eye and favor of God should be our chief thought 
and aim. 

162. Compare the reward of verse 2 with that 
of verse 4. — The hypocrite's reward is the pres- 
ent and fleeting one of honor from men, while 
the true Christian's reward (besides peace and 
blessing upon earth) is the eternal one of glory in 
heaven. 

163. What encouragement for our imperfect pe- 
titions is there in verse 8? — That our heavenly 
Father knows what we have need of before we 
ask. 

164. How do the first words of the Lord's Prayer 
adapt it to the whole family of man ?— They show 
that we have " all one Father." 

165. What is it to "hallow" anything?— To 
treat it as holy. 

166. How are we taught that we must render 
practical obedience to the will of God ?— By the 
standard of the obedience of the angels in heaven. 
V. 10. 

167. Does not verse 11 refer to the daily supply 
of manna? — It does, and teaches us not to be 
over-thoughtful about to-morrow's supply. 

168. What striking condition is added to the 
petition for forgiveness of our trespasses ?— That 
we should forgive those who have trespassed 
against us. 

169. Give an example of the sort of temptation 
intended here.— The tempting or trying of the 
faith of Abraham by requiring Isaac's life. Gen. 
22. 1. 

170. How can we judge whether we love God? 
— By thinking where our chief treasure is, 
whether on earth or in heaven. V. 21. 

171. Who takes care of our lives ?— Our heavenly 
Father. Vs. 26, 30, 32, 33. 

Matthew 7 (Luke 6). 

172. What lesson of self-examination do the 
first five verses convey? — Lest we should con- 
demn our neighbor, while we are worse our- 
selves. 

173. What is the meaning of the " strait gate " ? 
—The narrow entrance into heaven, which, 
" though wide enough for any sinner, is too 
strait for any sin." 

174. Is there anv immediate sign of danger in 
the broad road ?— No, not to the eye of the thought- 
less, worldly man. 

175. Should not our Lord's declaration in 
Matt. 7. 14 excite us to make diligent search ? 
—Yes, that we are among the few in the narrow 
way. 

176. What lesson do we learn about our con 



82 



duct in Matt. 7. 16 and following verses?— That 
we shall be judged by our conduct, rather than 
our profession— by our fruits rather than our 
leaves. 

Luke 7 (Matthew 8). 

177. What was the particular feature of the 
centurion's faith? — It was humble and strong, 
and was the faith of a Gentile, and not of a Jew. 

178. What practical answer did Jesus give to 
John the Baptist's messengers ?— That they were 
to conclude he was the Messiah from the mir- 
acles he did and the prophecies he fulfilled. 
Luke 7. 21. 

179. How does our Lord sum up his reference 
to the greatness of John the Baptist? — By say- 
ing that the least of those in the kingdom of 
Christ were greater even than John. 

180. What does Luke 7. 35 refer to?— To the 
wisdom of God, as shown in the conduct of Christ 
and of John, being seen and acknowledged by 
all God's people. 

Matthew 11. 20. 

181. May we not apply these woes to our own 
country and time? — Yes, with still greater truth. 

182. What state of heart is specially inculcated 
in verses 25-30?— Humility, teachableness and 
meekness. 

183. What blessing is vouchsafed to those who 
take Christ's yoke upon them?— The blessing of 
rest in Christ from self-righteous and worldly 
labors and cares. 

Luke 7. 36. 

184. In what manner did they sit at table?— 
Thev reclined on sofas round it. 

185. What was the reason for the omission of 
providing water for his feet? — Abraham offered 
water for his visitors' feet (Gen. 18. 4), but Simon 
had invited Jesus from curiosity alone, and did 
not care to show him respect. 

Luke 12. 14 (Matthew 12; Mark 3). 

186. What was Beelzebub ?— The fly-god of 
Ekron, in Philistia. 2 Kings 1. 2. 

187. What proof of our Lord's omniscience is 
there in Luke 11. 17-20?— His knowing the peo- 
ple's thoughts. 

Matthew 12. 31-37 (Mark 3). 

188. Who will judge our words?— Christ, at the 
dav of judgment, even every idle word. 

189. How do we see that the closest family 
relationships are subordinate to disci pleship? — 
By Christ's saying that those who did his Father's 
will were to' him as brother and sister and 
mother. Matt. 12. 46-50. 

Luke 11. 37. 

190. Who were the scribes and lawyers ?— Per 
sons who copied and explained the law. 

Luke 12. 1. 

191. What is "the leaven "of the Pharisees?— 
Their bad principles and influence and hypoc- 
risy. Matt. 16. 6. 

192. Whom does Christ advise us to fear? and 
why?— God, who has power to cast into hell. 
Luke 12. 5. 

193. What proof of God's overruling providence 
have we in verse 6 ?— Even sparrows not being 
forgotten bv him. 

194. What blessing is promised to the confession 
of Christ?— Those who are not afraid or ashamed 
to acknowledge Christ upon earth will be ac- 
knowledged by him before all the angels at the 
last day. 



ON THE OLD AND NEW TESTAMENTS. 



195. Against what are we warned in verses 17- 
20? — Against the love of the riches and pleasures 
of the world. 

196. What does the soul's " being required " 
mean?— Being called away from earth to its great 
account. 

197. What is it to be "rich toward God "?— To 
be full of love to him and of good works for his 
sake. 

198. What is it to have a treasure in the heavens ? 
— To have Christ there as our own Saviour, and 
all his riches as our own through him. 

199. What great event is involved in the ex- 
hortation to "watch"? — The sudden coming of 
our Lord. 

200. What responsibility is attached to knowing 
the Lord's will?— The doing it. 

201. What is the meaning of verse 49 ?— It may 
refer to the " fire " of " the Holy Ghost," " the 
spirit of burning" (Isa. 4. 4), and to the gospel of 
peace being made an occasion of burning hatred 
among the families and nations of men. Matt. 3. 
11. 

Luke 13. 

202. What is the call to repentance in verses 
1-9?— The sudden death of others and the gra- 
cious sparing of our own lives are solemn calls 
upon us to repent, lest we likewise perish. 

Matthew 13 (Mark 4 ; Luke 8). 

203. Who are they that receive the gospel?— 
Those who truly receive it are those who receive 
it into their hearts, as seed into good ground, and 
show its effects in their lives. V. 8. 

204. What is the fate of the tares?— To be 
burned. 

205. What is meant by the harvest ?— The judg- 
ment-day. V. 30. 

206. What is meant by the barn ?— The heavenly 
treasure-house and home. 

207. Who are the reapers?— The angels. 

208. How are the tares described ? — As the chil- 
dren of the wicked one. V. 38. 

Matthew 8 (Mark 4; Luke 8). 

209. What proof have we in Matt. 8. 20 of the 
poverty of our Lord ? — He had not where to lay 
his head. 

210. What do we learn from our Lord's calling 
the conduct of the disciples before the stilling of 
the tempest an act of little faith ?— That we ought 
to have strong faith at all times in his goodness 
and power. 

Mark 5 (Matthew 8 ; Luke 8). 

211. Was it lawful for the Jews to trade in 
«wine? — It was not. 

212. How does Mark 5. 17 illustrate John 3. 19 ? 
— It shows that they did not wish their evil deeds 
*> be brought to light. 

Luke 5. 29 (Matthew 9 ; Mark 2). 

213. Compare Luke 5. 30 with 1 Tim. 1. 15.— 
Jesus ate and drank with "sinners," because he 
came into the world to " seek " and " save " them. 

214. Of what material were the wine-bottles 
made ?— Of skins or leather. 

Mark 5. 22 (Matthew 9 ; Luke 8). 

215. What was the reason of the poor woman's 
timid and almost stealthy manner of approaching 
Christ? — Because a person with her disease was 
ordered to be kept separate, and was considered 
unclean. 

216. What was the difference between the 
touch of the thronging multitude and that of the 
Voman ?— Hers was the touch of faith. 



217. Ought the death of the little girl to have 
made them give up hope after having applied to 
Jesus? — Is'o, for Jesus was coming, and He who 
could cure could also restore to life. 

218. What is death called in Mark 5. 39?— A 
" sleep," from which Jesus could " awake." John 
11. 11. 

219. Was the life thus miraculously restored in- 
dependent of natural circumstances for its pres- 
eivation .'— No; Jesus ordered her something to 
eat. 

Matthew 9. 27. 

220. What was the proof of the faith of the blind 
men ? — They acknowledged Jesus to be Christ, the 
Son of David ; and they prayed and persevered. 

221. May we not secure the same blessing if we 
use the same means ? — We may. 

Mark 6 (Matthew 13). 

222. Why did Jesus refrain from doing his 
mighty works? — Because of their obstinate un- 
belief. 

223. What ought to be the effect of our Lord's 
miracles on us? — To strengthen our faith. Mark 
6.6. 

224. To what are sheep having no shepherd ex- 
posed?— To be "scattered" and destroyed: and 
we, who are by nature as 'sheep going" astray," 
should be deeply thankful to Him who came to 
seek and to save. Matt. 9. 36 ; Isa. 53. 6. 

225. Is the harvest yet all gathered in ?— No ; the 
invitation of the gospel is still, " Whosoever will, 
let him take the water of life freely." 

Matthew 10 (Mark 6 ; Luke 9). 

226. Compare Matt. 10. 8 with Acts 20. 33-35.— 
The words " Freely ye have received, freely give," 
and " It is more blessed to give than to receive," 
convey the same truth. 

227. Who would provide for the destitute dis- 
ciples? — Christ undertook to provide for them. 

228. Why are Sodom and Gomorrah used to 
point the terrors of the Lord's denunciation ? — 
Because the privileges and opportunities of Sodom 
and Gomorrah were not so great as those of cities 
of our Lord's time and of our own. 

229. What is the end spoken of in Matt. 10. 22? 
—The end of life. 

230. Compare Matt. 10. 36 with Mic. 7. 6.— The 
words are almost exactly the same, showing the 
hostility to true religion in every age. 

231. Is taking the cross only the endurance of 
petty vexations, or does it represent the prelim- 
inary of ignominy and death ? — It includes every 
trial* small or great, that God appoints. 

232. What is the meaning of finding life in Matt 
10. 39?— Saving one's earthly life by giving up 
Christ. 

233. What encouragement have we for active 
love to the Lord's people? — Christ's assurance 
that the giver of even a cup of cold water to one 
of his disciples shall not lose his reward. 

Mark 6. 14 (Matthew 14 ; Luke 9). 

234. What was the testimony of Herod's con- 
science when he heard of our Lord's miracles? — 
That they were done by John, whom he had be- 
headed, and who (he believed) had risen from the 
dead. 

235. Who was Herodias ?— His brother Philip's 
wife. 

236. Why does Herodias say " by and by " ?— Be- 
cause she knew that John's prison was at some 
distance. 

237. Was John imprisoned at the place where 
these festivities were held?— No— at Machserus, 
on the Dead Sea. 

238. Ought the disciples to have been so sur- 



FOUR THOUSAND QUESTIONS AND ANSWERS 



Srised at our Lord's walking on the water? — 
o ; they ought to have remembered his former 
miracles. Mark 6. 52. 

239. What was the power that enabled Peter to 
walk on the water? — The power of Christ, that 
gave him faith and help. Matt. 14. 28-31. 

240. What was Peter's cause of failure? — His 
faith being weak and giving way. Matt. 14. 31. 

241. Was Jesus ready to save ? — Yes, imme- 
diately. Matt. 14. 31. 

John 6. 22. 

242. How did our Lord rebuke the insincerity 
of those who came seeking him ? — By telling them 
that they came for the sake of the loaves he had 
fed them with. 

243. What is the meaning of the "meat which 
perisheth " ?— Worldly comforts and riches. 

244. What is the meaning of the word " sealed " 
in verse 27? — Stamped or approved as his own by 
the miracles he wrought. 

245. Does not verse 28 show how ready we are 
to bring our works before God ?— In verse 28 they 
asked what they should do. 

246. Does not verse 29 show the true simplicity 
of the way of life ? — Yes ; it is only to " repent anil 
believe" (Mark 1. 15), when all 'good works will 
follow. 

247. What was the nature of the Jews' demand 
in verse 30 after beholding his mighty miracles ? 
— A dissatisfied and unbelieving one. 

248. What bread were the Jews willing to ac- 
cept ?— Bread from heaven. 

249. Is there not in Jesus that which will com- 
pletely satisfy the soul?— Yes ; he is the bread of 
life, that satisfies all hunger and thirst. V. 35. 

250. What gracious assurance of acceptance 
have we in coming to Christ?— That he " will in 
no wise cast out." V. 37. 

251. How many times does our Lord repeat the 
promise of the resurrection in this chapter? — Four 
times. Vs. 39, 40, 44, 54. 

252. How do we know that everlasting life may 
he our present possession ?— From Jesus saying 
that " he that believeth on " him " hath everlast- 
ing life." Vs. 47-51. 

253. Do not many now suppose the Lord's literal 
body was intended ? — Yes ; papists and their imi- 
tators believe that the consecrated bread they eat 
is the body of Christ, who is in heaven. The' true 
Protestant feeds daily and hourly upon Christ 
himself, but only by faith. V. 53. 

254. What antidote have we to this error in 
verse 63?— The lesson that it is the Spirit only 
that gives life to what is written. 

Mark 7 (Matthew 15). 

255. Did the traditions of the elders always cor- 
respond with the law of God? — No ; they made it 
of no effect. Mark 7. 7-13. 

256. What lesson of the necessity of sincerity in 
dealing with God do verses 6 and 7 contain?— The 
warning that he knows the heart, and that all 
hypocritical worship is " vain." 

257. What is the sentence passed upon false 
teachers in Matt. 15. 14?— That they and their fol- 
lowers would perish together. 

258. Do we really believe that our hearts are the 
abodes of all these terrible evils? — If we did, we 
should keep our hearts with more diligence than 
we do. Mark 7. 21-23. 

259. Were Tyre and Sidon Jewish cities?— No; 
they were on the sea-coast, to the north-west. 

260. Who were meant by the "children" in 
Mark 7. 27?— The Jews. Matt. 15. 24, 26. 

261. Is there any limit to the power of faith ?— 
No ; it takes bold of the power of God. Mark 7. 29. 

262. Why did Jesus sigh? — He was oppressed 
with their unbelief. Mark 7. 34. 



84 



263. What does the word "Ephphatha" show 
us of the dialect in which our Lord usually con. 
versed ?— That it was Syriac he spoke. Mark 5. 41. 

Mark 8 (Matthew 15 and 16). 

264. Were not the doubts of the disciples won- 
derful after their experience of the previous 
miracles ?— They were indeed, but we do just the 
same. 

265. May we not learn a lesson from their un- 
belief ?— Yes, to trust God, at all times, to give ua 
whatever is good for us. 

266. Compare Matt. 16. 18, 19 : 1 Cor. 3. 11 ; Acts 
4. 11, 12 ; and Eph. 2. 20.— The true Church is built, 
not on Peter himself, but on the truth contained 
in what he had said about Christ, even upon the 
foundation of the apostles and prophets, Jesus 
Christ himself being the chief corner-stone. 
Neither is there salvation in any other: for tluie 
is none other name under heaven given among 
men, whereby we must he saved. For other 
foundation can no man lay than that which is 
laid, which is Jesus Christ. 

267. What remarkable rebuke was addressed to 
Peter soon after his noble confession ? — " Get thee 
behind me, Satan ! " 

268. What is the meaning of the word " savor- 
est " ? — Likest or mindest. 

269. What explanation of Mark 8. 36 is found in 
Luke 9. 25? — What is a man advantaged if he 
gain the whole world, and lose himself, or be cast 
away ? 

Mark 9 (Matthew 17 ; Luke 9). 

270. Is there any other testimony to Jesus as the 
"beloved Son," Mark 9. 7?— Yes, 'at his baptism. 
Matt. 3. 17. 

271. What are we enjoined to do in Mark 9. 7?— 
To hear him. 

272. Whom did our Lord mean when he said, 
" Elias is indeed come " ?— John the Baptist. 

273. Why were the people amazed ?— Because 
of the remaining glory of his appearance. V. 15 ; 
compare v. 3. 

274. Why could not the disciples cure the de- 
moniac ?— From want of faith and prayer. Mark 
9. 18, 19, 23, 24, 29. 

275. Compare Mark 9. 19 with Num. 14. 11, 27.— 
They contain the same complaint of unbelief, 
notwithstanding "all the signs which" God had 
" showed among them." 

276. Did not the poor father's faith almost fail? 
— Yes ; he doubted Jesus' power. Mark 9. 22. 

277. How did Jesus strengthen it?— By telling 
him that "all things were possible to him that 
believeth." 

278. Where does Jesus foretell his death and 
resurrection besides Mark 9. 31? — In John 2. 
19, 21, when he spoke of raising up the temple of 
his body in three days. 

Matthew 17. 24 (Mark 9). 

279. What was this tribute-money? — " Half a 
shekel," or about thirty cents, "for the offering 
of the Lord " or the service of the temple. Ex. 
30. 13; 2Chron. 24. 9. 

280. What is the meaning of "prevented"? — 
" Anticipated " what Peter was going to say. 

281. What lesson of considerateness does the 
Lord of all teach us? — Not to give needless of- 
fence, especially in little matters. 

282. What do we learn from the " piece of 
money" being the exact amount claimed for 
Peter and our Lord ? — Perhaps that Jesus had 
miraculously brought the exact coin required 
into the fish's mouth. 

Mark 9. 33 (Matthew 18 ; Luke 9). 

283. What lesson did our Lord teach in Mark 
9. 35-37?— Humility. 



ON THE OLD AND NEW TESTAMENTS. 



284. What great reward is promised to those 
who learn this lesson '.'—All the blessings that 
follow from receiving Christ and being his. 

285. Is not all intolerance discouraged in Mark 
9. 39? — Yes; when we feel assured of any one 
that he is a true servant of Christ, we should not 
disown him because he does not agree on all 
religious subjects with ourselves. 

286. Are great deeds done for Christ the only 
ones accepted by him ? — No ; even the giving of 
a cup of water for Christ's sake shall have its 
reward. 

287. What further lesson have we against all 
persecution? — That any one who wilfully injures 
a young, weak or lowly believer in Jesus is liable 
to a greater punishment than even loss of life. 
Mark 9. 42. 

288. How are we to deal with our sins? — To 
give them up, and every help or temptation to 
them, at any cost. 

289. Are any of them to be tenderly dealt with? 
— No; all of them firmly, promptly and decidedly. 

Matthew 18. 10. 

290. How do we see the care of our Lord over 
the least of his disciples?— By his appointing angels 
to watch over them. 

291. Are there any exceptions to verse 11 ? — No ; 
all are lost, and all may be saved. 

292. What condition" of the sheep led to the 
exercise of the Shepherd's love?— Their being 
gone astray. 

293. How does our Lord inculcate the duty of 
mutual forbearance and forgiveness?— By calling 
upon the injured to strive to gain over the of- 
fender by a quiet appeal to him when alone. 

294. To whom in another Gospel was the 
promise in verse 18 given? — To the disciples 
generally, and not to Peter only. John 20. 23 ; 
Matt. 16. 19. 

295. Is there any limitation to the two blessed 
promises in verses 19, 20 ?— Only that what we ask 
of God must be "according to his will." 1 John 
5.14. 

296. What was the utmost extent of forgive- 
ness that seemed possible to Peter? — Forgiving 
seven times. 

297. Did the estimate of Jesus agree with him ? 
— No ; he ordered us to forgive seventy times 
seven. 

298. In the parable, verse 23, what was the 
amount of the debt, at £187 lOd each talent?— 
Nearly ten million dollars. 

299. Does not this show the incalculable claims 
that God has upon us for breaches of only the 
first commandment?— It may well do so. 

300. Do we not also see the entire freeness of 
the divine forgiveness?— Yes, as compassion 
alone forgave the debt. 

301. Are we not called upon to imitate the long- 
suffering of God ?— We are indeed ; and if we 
know ourselves forgiven bv him, we shall cer- 
tainly do so. 

302. Where do we learn that the merciful God 
is also a God of judgment?— In the same parable, 
by his sentence on the ungrateful and unforgiv- 
ing servant. V. 34. 

John 7. 

303. What was the "feast of tabernacles"?— 
In the fifteenth day of the seventh month, when 
ye have gathered in the fruit of the land, ye shall 
keep a feast unto the Lord seven days:* and ye 
shall take you on the first day the boughs "of 
goodly trees, branches of palm trees, and the 
boughs of thick trees, and willows of the brook ; 
and ye shall rejoice before the Lord your God 
seven" days. Lev. 23. 39, 46. 



85 



304. What hidden motives influenced the rela- 
tives of Jesus in their advice to our Lord ?— To 
bring him into danger and expose him if he were 
a deceiver, and to cause him to proclaim himself 
as king for their worldly benefit if he were really 
the Messiah. 

Luke 9. 51. 

305. Why is the term "steadfastly" used?— Be- 
cause Jesus knew all the sutferings that would 
come upon him. 

306. What example of meekness did our Lord 
show ?— By not punishing the Samaritans for 
their inhospitable conduct. 

307. Who are the dead that are to bury their 
dead? — The dead in sin. 

308. Why is it particularlv hurtful to look back 
while ploughing ?— Because you may lose the 
right course. 

Luke 10. 

309. Do not the directions to the seventy show 
the daily and hourly care of the Master? — Yes, 
for their bodily comfort as well as for their min- 
isterial success. 

310. How was Capernaum exalted to heaven? 
— As a prosperous city, that had enjoved the 
privilege of Christ's preaching. 

311. What proof have we in verse 16 of the 
union between Christ and his people ? — His say- 
ing that the hearing or despising of his ministers 
was the hearing or despising of himself. 

Luke 17. 11. 

312. Why did the lepers stand "afar off"?— 
Because they were obliged by law to keep sepa- 
rate from others. 

313. Why were they to show themselves to the 
priests?— First, to know if they were lepers; and 
afterward, to know if they "were healed. Lev. 
13.2. 

314. Was their cleansing previous to or after 
they had acted in faith ?— After they had showed 
their faith by calling upon Jesus for mercy. 

315. Did the ingratitude of the nine ' hinder 
their blessing?— It did not make Jesus recall their 
cure. 

John 7. 11. 

316. Why were the people afraid of the Jews? — 
" Lest they should be put out of the synagogue," 
or excommunicated, if they confessedthemselves 
followers of Christ. Acts 5. 13. 

317. What remarkable connection is there be- 
tween obedience and the knowledge of right 
doctrine?— The man who really desires to do 
God's will shall understand the "truth and mean- 
ing of his word. V. 17. 

318. Whom did the people mean by the " very 
Christ " ? — The true Messiah. 

319. What was the hinderance of verse 34 ?— In- 
sincerity and worldly motives. 

320. Who are the " dispersed " ?— The scattered 
Israelites. V. 35. 

321. Could the Jews bear to think that the 
gospel was to be preached to the Gentiles? — No; 
they were too jealous, selfish and proud to 
think it. 

322. What is it to come to Jesus and drink? — 
To receive him as our Saviour, and so to satisfy 
all the longings of the thirsty soul. 

323. Who was referred to as " the prophet " ? — 
The one that Moses said God would " raise up " 
like unto himself. Deut. 18. 15, 18. 

324. What is meant by " the law " in verse 49? 
—The law of Moses and the writings of the 
prophets. 

325. Had not the interview with Jesus strength- 



FOUR THOUSAND QUESTIONS AND ANSWERS 



ened the faith of Nicodemus?— Yes, for he took 
Jesus' part. Vs. 50, 51. 

326. Was GaUlee held in honor by the Jews ? — 
No ; it was despised. 

327. Where was the search to be made? — In the 
Scriptures, which spoke (Isa. 9. 1, 2) of "Galilee" 
as a " land of darkness." V. 52. 

John 8. 

328. What striking instance of the power of 
conscience when under the eye of the Judge of 
all the earth is there in verse 9 ?— The sinful ac- 
cusers of the adulterous woman going out of his 
presence, every one. 

329. In what condition are they who walk 
without the Light of life?— In darkness now, and 
in the way to " blackness of darkness for ever." 

330. What is it to " judge after the flesh " ?— To 
judge by outward appearances and worldly 
notions. 

331. How are we to know God the Father?— In 
and through Jesus Christ. V. 19. 

332. What does our Lord mean by being " lifted 
up " ?— Being raised on the cross. 

333. How is verse 29 full of blessing ?— It shows 
how completely our blessed Saviour is accepted 
by God, and what grace and help his people may 
have through him. 

334. How did verse 33 agree with the payment 
to the Roman emperor? — Not at all, being an idle 
boast of the Jews. 

335. What were the works of Abraham ?— The 
"obedience of faith," which should have led the 
Jews to believe and obey Christ. 

33(5. Who alone can say, "Who convinceth me 
of sin " ? — Jesus only. 

337. What example of grace is there in verse 
49?— The gentleness of Jesus' reply to so shame- 
ful an accusation. 

338. Is death of the body referred to in verse 
51?— No— the death or ruin of the soul, "the 
second or everlasting death." 

339. How did Abraham see the " day of Christ " ? 
—By the far-seeing eye of faith, looking at the 
promises of God. 

340. Why did the Jews say " fifty years old " ?— 
Because "his visage was so marred" by priva- 
tion and suffering that he looked older than he 
was. Isa. 52. 14. 

341. What does our Lord mean by "I am " ? — 
That he was always in being, from all eternity ; as 
God called himself to Moses, "I AM." Ex. 3. 14. 

342. Why did he not say " I was"? — Because 
" I am " is a stronger expression of eternal being, 
and also made him equal with God. 

Luke 10. 20. 

343. Is anything to be reserved in obeying the 
two great commandments? — No ; they require 
the love of the whole heart. 

344. What is the lesson taught by the parable ? 
—How to reduce to practice God's commands, 
and how far we must always fall short of entire 
obedience to his will. We' shall never do and 
live ; we must believe and live. 

345. What is the " one thing needful"?— To 
come to Christ for salvation of the soul. V. 42. 

346. What is the true cause of rejoicing? — That 
we have found Christ, and have our names 
written in heaven. V. 20. 

347. What was the cause of our Lord's joy? — 
The bringing of his humble disciples to the saving 
knovvledge of the truth. 

Luke 11. 

348. Compare verses 2-4 with Matt. 6. 9-13.— 
We may use our Lord's Prayer, or pray in our 



86 



own words after its manner, placing the con- 
cerns of God before our own. 

349. How should we use importunity in praver? 
—By feeling and speaking earnestly and perse- 
veringly, as those who will not be denied what- 
ever it may be God's will to grant. 

John 9. 

350. What did our Lord mean by verse 3?— 
That the blindness gave an opportunity of show- 
ing the power of God. 

351. What does our Lord mean bv day and 
night?— Life as the time of working for God, and 
death as the rest from our labor. 

352. What is meant by expulsion from the 
synagogue ?— Not allowing attendance at the 
chief place of religious meeting, and so bringing 
disgrace and distress, and some social privations 
besides. 

353. What proof of our Lord's divine nature is 
there in verses 36-38?— His allowing himself to 
be worshipped as the Son of God. 

John 10. 

354. What sort of sheepfolds vere in use in 
Palestine ?— Uncovered enclosures in the pas- 
ture-grounds for the protection of the sheep at 
night. 

355. What is promised to those who enter in by 
the door? — Those ministers and teachers who are 
called and qualified by the Holy Spirit may ex- 
pect a blessing on their work. 

356. What was our Lord's solemn object in com- 
ing into the world ?— To lay down his life in order 
to give life. Vs. 15, 10. 

357. How is the atonement taught in verses 11, 
15-18? — By Jesus saying that he laid down his 
"life for the sheep," or in their stead, that they 
might live. 

358. What was the feast of the dedication?— It 
was kept in memory of God's delivery of the 
temple from King Antiochus. 1 Mac. 4. 52-59 ; 2 
Mac. 10. 5-8. 

359. What is the security of the Lord's true 
people?— His own assurance that thev shall never 
perish. Vs. 27, 28. 

360. Why cannot the Scripture be broken? — Be- 
cause it is the word of God. 

361. What is the special use of miracles? — To 
prove a commission from God, and to give divine 
authority to what is spoken in his name. Vs. 
22-42. 

John 11. 

362. What interesting fact about sickness do 
we learn in verse 4 ?— That the sickness of God's 
people is for his glory. 

363. What is taught us about the right use of op- 
portunity in verses 9, 10 ? — That time and oppor- 
tunity will soon be at an end. 

364. How is death spoken of? — As a sleep in the 
case of the people of God, as they will awake and 
arise to a new and spiritual life. 

365. What does Thomas mean in verse 16? — That 
he expected Jesus would be killed by the Jews. 

366. How was Jesus himself the resurrection 
and the life ?— Because his people, by their union 
with him, have a glorious resurrection to eternal 
life. 

367. Who are the dead spoken of in verse 25 ? — 
" The dead in Christ." 1 Thess. 4. 16. 

368. Who are the living who shall never die? — 
Those who "are alive" at "the coming of the 
Lord." 1 Thess. 4. 17. 

369. What proof of our Lord's true humanity is 
there in verse 35? — His weeping at the grave. 

370. Are not Caiaphas and Balaam examples of 
unbelieving prophets? — Yes; God merely "put 



ON THE OLD AND NEW TESTAMENTS. 



« word in Balaam's mouth," for he "loved the 
wages of unrighteousness," and he afterward died 
in battle among the enemies of God. Num. 33. 
5, 16 ; 2 Pet. 2. 15. 

Luke 13. 10. 

371. Does not the readiness of the poor woman 
to glorify God after being healed account for the 
omission of any mention of her previous faith ? — 
No doubt it does. 

372. Who is said to be the author of such af- 
fliction '.'—Satan. V. 16. 

373. What constitutes the inability of verse 24? 
— No want of power or will on the part of God, 
but a want of will in man from long indulgence 
in sin— an inability from not casting off all sin or 
from coming too late. 

374. Is there not a limit to the day of grace ? — 
Yes; "now is the accepted time." Every day's 
continuance in an unconverted state, every day's 
indulgence in a sinful world, only makes the 
heart more hard. 

375. Who are they that will be rejected? — Those 
who neglect or refuse to be received and saved. 

376. What is the meaning of verse 30? — The 
Jews, who were the first to receive the light of 
the truth, give place to the Gentiles, who were 
the last. 

377. What does our Lord mean in verse 33? — 
That he would be safe for the short time he re- 
mained in Galilee. 

378. Compare verse 35 with Luke 19. 38.— The 
disciples used these words as Jesus afterward en- 
tered into Jerusalem. The whole verse (35) may 
also be a prophecy of the present unbelief and 
future conversion of the Jews. 

Luke 14. 

379. What might be lawfully done on the Sab- 
bath-day ? — Works of necessity and mercy. 

380. How do we know that this lesson of hu- 
mility may be applied to ourselves? — By our 
consciousness of the natural pride of our own 
hearts. V. 11. 

381. Who are meant by the invited guests? and 
to whom was the offer of mercy conveyed on 
their rejection of it?— The Jews. The Gentiles. 
Vs. 16-24. 

382. Were not the excuses made by the guests 
very hollow ? — Yes ; they showed their worldly 
minds. 

383. What comforting assurance is there in 
verse 22 ? — There is always room at the gospel 
feast and in the heavenly mansions for all who 
will come. 

384. Is it an easy thing to be a disciple of 
Jesus ? — No ; it requires a readiness to sacrifice 
not only our sins, but our affections and our lives, 
to the love of God and the salvation of our souls. 
Vs. 26, 27. 

Luke 15. 

385. What important truth does verse 2 con- 
tain? — That it is the blessed character of Christ 
that he receives sinners coming to him with the 
burden of their sins. 

386. How do we learn our preciousness in the 
sight of God ?— By the joy in heaven that a re- 
penting sinner creates. Vs. 7, 10. 

387. To what extremity was the prodigal son 
reduced in the service of sin and Satan?— He 
had spent all. and was perishing with hunger, 
and no man gave unto him. 

388. Can we be said to be in our right mind 
when we are afar off from God ? — No ; our hearts 
and minds are wilfully blinded and deceived, 
and the grace of God alone can bring us to our- 
selves. V. 17. 

BB 87 



389. What difference is there between what the 
prodigal intended to say and what he actually 
said?— He intended, in the deep penitence of bis 
heart, to have asked to be one of his father's 
servants. 

390. Did the father's love give him time to say 
the rest ? — No ; and so ready is our heavenly 
Father to welcome his repenting and returning 
sons. 

391. How is the sinner returning to God de- 
scribed ?— As dead and lost, and then alive and 
found. V. 32. 

Luke 16. 

392. What principle did the unjust steward act 
upon?— Upon the worldly and sinful one of 
making friends by any means, whether good or 
bad. 

393. What is meant by serving mammon? — 
Seeking riches or the favor of the world. 

394. Does God's judgment of human affairs cor- 
respond with our judgment of them?— No ; for he 
judges by the heart. V. 15. 

395. What is the lesson to be learned from the 
parable of the rich man and Lazarus? — To take 
care, if we are rich, to make a good use of our 
riches, and, whether rich or poor, to have a 
treasure in heaven. 

396. What responsibility is connected with the 
possession of the Scriptures? — To " search " them, 
" receive" them and obey them, as " able to save " 
our " souls." V. 31. 

Luke 17. 

397. What measure of faith was required to do 
the mighty works mentioned in verse 6? — A very 
small measure, as it takes hold of the omnipo- 
tence of God. 

398. Does obedience warrant self-exaltation? 
— No; at the best we can but do our duty, and 
can never repay God's mercy. Vs. 9, 10. 

399. What is'the meaning of the kingdom oi 
God being " within " us? — It means God's rule in 
the hearts of his people, producing " righteous- 
ness and peace and joy in the Holy Ghost." Rom. 
14. 17. 

400. Will there be any remarkable difference in 
the state of society at the time of the coming 
judgment ?— It will he still the same as in. former 
judgments, though a larger proportion of persons 
(vs. 34-36) may now be in the number of the 
saved. Vs. 26, etc. 

401. What is the lesson of Lot's wife ?— To es- 
cape for our lives, and not to look back to the 
world. 

Luke 18. 

402. What does the parable of the importunate 
widow teach?— That we should continue to pray 
and never faint. 

403. Notice the solemn observation at the end 
of verse 8. — There will be such "a falling away 
first" that faith in Christ as a Saviour, or the 
faith that looks for his coming, will scarcely be 
found. 

404. What should we learn from the parable of 
the Pharisee and the publican ?— To be penitently 
humble, instead of self-righteously proud. 

405. What state of the heart is acceptable in 
God's sight? — The sacrifices of God are a broken 
spirit : a broken and a contrite heart, O God, 
thou wilt not despise. Ps. 51. 17. For thus saith 
the high and lofty One that inhabiteth eternity, 
whose name is Holy ; I dwell in the high and 
holy place, with him also that is of a contrite 
and humble spirit, to revive the spirit of the 
humble, and to revive the heart of the contrite 
ones. Isa. 57. 15. The Lord is nigh unto them 
that are of a broken heart ; and saveth such as 
be of a contrite spirit. Ps. 34. 18. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



406. What is the teaching in verse 17?— To 
humbly accept God's way of salvation by faith, 
however lowering to human pride. 

407. Was not our Lord's question in verse 19 
put with the hope of eliciting a confession of 
his personal Godhead ? — Yes, as the ruler does 
not seem to have looked upon Jesus as more 
than man. 

408. Is the possession of wealth always a bless- 
ing? — No; it is always a temptation and snare, 
often our ruin, and verv seldom a blessing. Vs. 
22, 23. 

409. How do we learn the deep-rooted nature 
of covetousness? — By our Lord's description of 
the extreme difficulty of a rich man's entering 
into the kingdom of God. Vs. 25, 26. 

410. What is to be understood by the " world to 
come " ?— The state or time after death. V. 30. 

Matthew 20 (Mark 10; Luke 18). 

411. What does the parable of the householder 
teach as to God's sovereignty?— " That God is 
debtor unto no man," and gives to all as he 
thinks fit. 

412. What is true humility ?— Being ready to be 
last of all and servant of all. Matt. 20. 26. 

413. How did the blind men prove the sincerity 
of their faith? — By their persevering prayers to 
Jesus as the Christ, the son of David. Matt. 20. 31. 

Luke 19. 

414. How did our Lord respond to the faith of 
Zaccheus? — By noticing him and making him- 
self a guest at his house. V. 5. 

415. What do we learn of the practices of the 
tax-gatherers ?— That they were in the habit of 
taking more than was due. V. 8. 

416. For what did Jesus come into the world?— 
To seek and to save the lost. V. 10. 

417. What is the object of the parable of the 
nobleman?— To impress upon us the duty of using 
our time and talents and opportunities' to God's 
glory ami in remembrance of our final account. 

418. How did our Lord assert his divine au- 
thority?— By telling his disciples to sav, con- 
cerning the colt, that the Lord had need of it. 
V. 31. 

419. What special miracle was the occasion of 
the exultation of the people ?— Vs. 37, 38. The 
people that was with him when he called Laza- 
rus out of his grave, and raised him from the 
dead, bare record. For this cause the people also 
met him, for that they heard that he had done 
this miracle. John 12. 17, 18. 

420. How may we learn the convincing nature 
of the miracles of our Lord ?— By our Lord's as- 
sertion that if men did not acknowledge them, the 
very stones would cry out. V. 40. 

421. How was our Lord's prophecy about Jeru- 
salem fulfilled ?— In its destruction by the Romans 
within forty years after. 

422. What 'remarkable act of authority is re- 
corded in verse 45 and in Mark 11. 15. 16?— Jesus 
sending the buyers and sellers and money- 
changers out of the temple. 

Mark 11. 20 (Matthew 21). 

423. What is declared to be the power of faith ? 
—The obtaining whatever we desire that is ac- 
cording to God's will. Mark 11. 22-24. 

424. Is a spirit of forgiveness important to our 
success in prayer?— It is indispensable. Mark 11. 
25,26. 

Mark 12 (Matthew 21 ; Luke 20). 

425. Who are the husbandmen, who are the 
servants, and who the son in this parable?— The 



Jews generally, and especially their rulers and' 
teachers ; the prophets ; and Christ himself. 

426. What was the snare laid for Jesus in Mark 
12. 14, 15 '.' — A question designed to bring an an- 
swer that would almost certainly offend against 
either the Jewish law or the Roman. 

427. Upon what single word in Mark 12. 26. 
does the Lord's argument depend?— The word 
"am", which signified that though dead they 
were still existing as departed spirits when he 
spoke. 

428. Who was the living example of the fulfil- 
ment of these two great commandments?— Jesus 
himself. Mark 12. 30, 31. 

429. What testimony to the inspiration of the 
Scriptures is in Mark 12. 36?— It is said that David 
spoke "by the Holy Ghost." Ps. 110. 1. 

Matthew 23 (Mark 12 ; Luke 20). 

430. How does our Lord distinguish between i 
profession and practice?— By saying of the scribes, 
and Pharisees, '■ they say, and do not." 

431. What are phylacteries?— Slips of parch- 
ment, with texts of Scripture upon them, which 
the Pharisees wore as charms, or " preservatives ", 
as the word means ; probably taking the idea 
from Ex. 1& 15, 16 : Num. 15. 38. 39. 

432. WLat is the difference between the long 
prayers of the Pharisees and the " pray without 
ceasing" of the apostle?— The long prayers of 
the Pharisees were made for a pretence, to ob- 
tain the character of being holy men, while the 
injunction of the apostle was to encourage and 
maintain a constant spirit of prayer. 

433. What feature in the character of the scribes 
and Pharisees is most prominent in our Lord's 
denudations ? — Their woeful hypocrisy. 

Mark 12. 41. 

434. How is the truth that the Lord looks on 
the heart illustrated by the widow's mite?— Be- 
cause he would not have commended the gift if 
he had not known the motive with which it was 
given. 

John 12. 20. 

435. Who were the " Greeks " '—Persons from 
Greece who had embraced the Jewish faith. 

436. What connection is there between their 
wish to see Jesus and his declaration in verse 23 ? 
—Jesus meant that they must be prepared for his 
death and for any trial's which that event might 
bring upon his followers. 

437. Why must a grain of wheat die before it 
can be fruitful ?— Because it contains the germ 
of life of the new plant, which it must yield up. - 

438. For what cause did our Lord come to the 
hour of his self-sacrifice ?— Because he had will- 
ingly given himself up to die, for the salvation ol 
men and his own final glory. Vs. 27, 28 ; com- 
pare verses 24, 32. 

439. What is meant by " all men " in verse 32? 
— People of all kinds and of all nations. 

I beheld, and, Io, a great multitude, which no 
man could number, of all nations, and kindreds, 
and people, and tongues, stood before the throne, 
and before the Lamb, clothed with white robes, 
and palms in their hands. Rev. 7. 9. 

440. What is the great sin of the human race ?— 
Not believing on Christ, and obstinately rejectiug 
him. Vs. 37, etc. 

Matthew 24 (Mark 13 ; Luke 21). 

441. Who built the temple then standing?— The 
Jews, under Ezra and Nehemiah. 

442. When was it destroyed ?— About forty years 
after Christ's death. 



>ss 



ON THE OLD AND NEW TESTAMENTS. 



443. By whom ?— By the Romans, under Titus. 

444. Is the universal success of the gospel 
promised in Matt. 24. 14?— No; only its univer- 
sal preaching as a testimony of Christ, and this 
seems to be now nearly fulfilled. 

445. What was the "abomination of desola- 
tion " ?— The banners of the desolating and de- 
stroying Roman armies surrounding Jerusalem. 
Luke 21. 20. 

446. Would not many who heard this prophecy 
be alive at its accomplishment thirty-seven years 
later?— They would. Matt. 24. 34. 

447. What are we enjoined to do while proph- 
ecy is fulfilling?— To watch. Matt. 24. 42, etc.; 
Mark 13. 37. 

Matthew 25. 

448. Is there any special lesson to be learnt 
from verse 5 ?— That even the Lord's own people 
may slumber and sleep. 

449. Also from the time at which the cry breaks 
forth, "Behold, the Bridegroom cometh ! " ?— 
That our Lord, instead of being faithfully and 
lovingly looked for, will be generally unexpected 
when he comes. 

450. What is the lesson taught by the parable 
of the talents? — To impress upon us the duty of 
using our time and talents and opportunities to 
God's glory and in remembrance of our final 
account. 

451. Will any people be exempted from the final 
judgment ? — No ; all nations will be assembled 
and judged. V. 32. 

452. What oneness of Christ and his disciples is 
there in verses 35, 40 ? — His regarding what is done 
or undone to one of his least disciples as done or 
undone to himself. 

453. How may we judge whether we are serving 
Christ? — By our feeling and conduct toward his 
humble disciples. V. 45. 

Matthew 26 (Mark 14 ; Luke 22). 

454. Where do we learn that the Jews at first 
proposed the private assassination of Jesus? — 
From Matt. 26. 4. 

455. What remarkable act of living faith is re- 
corded in Matt. 26. 7 ? — The woman's pouring a 
box of precious ointment upon Jesus' head in an- 
ticipation, by faith, of his burial. 

456. Who was this woman? — Mary, the sister of 
Lazarus. John 12. 3. 

457. What is to be understood by Mary's " doing 
this for the burial of Jesus"? — It was usual to 
anoint the dead, and Mary wished perhaps to 
do now what she might not be able to do 
after. 

458. Did not Judas show his estimate of his 
Master by the price he demanded for his betrayal ? 
— Yes; it was the compensation-money for a" ser- 
vant killed by an ox. Ex. 21. 32. 

459. What had the disciples to prepare for the 
Passover? — The lamb, with unleavend bread, 
bitter herbs, wine, and a sauce made of dates, 
raisins, and other things, from which Judas re- 
ceived the sop. 

460. What lesson of true humility do we learn 
from Luke 22. 26-28 and John 13. 1, etc.?— To be 
as willing to serve as to rule, and to be ready to 
render any offices of kindness to our brethren and 
sisters in Christ. 



John 13 (Matthew 26 : 
Luke 22). 



Mark 14 ; 



461. What all-important declaration does Jesus 
make in John 13. 8?— He said to Peter, "If I 
wash thee not, thou hast no part with me." 

462. Prom what must we be washed before we 



can have part with Jesus?— From all our sins in 
his own blood. 

463. Is not the reality of our complete forgive- 
ness shown in John 13. 10?— Yes ; all past guilt is 
washed away by a look of living faith, and our 
robes are clean and white. 

464. What is the meaning of leaning on Jesus'- 
bosom? — Being the nearest to him in the order of 
reclining at the feast. 

465. Lid John ask Jesus so as to be heard by 
the rest, or in a whisper? — In a whisper. 

466. Compare John 13, verses 34 and 35, with 
verse 1.— And learn to love as Christ did, and to 
love unto the end. 

467. What is the true test of discipleship ?— Love 
one to another. John 13. 35. 

468. Was there not a wide difference between 
Peter's profession and his practice? — Yes, a sad 
difference when he denied him in his hour of 
utmost need ; but he repented under his Lord's 
forgiving look, and long afterward he died a 
martyr for Lis sake. John 13. 38. 

Luke 22. 19 (Matthew 26 : Mark 14 ; 1 
Corinthians 11). 

469. What is the object of the Lord's Supper?— 
That we may remember our Lord's death till he 
come, and that our souls may be strengthened 
and refreshed as we feed together upon him in 
loving fellowship and faith. 

John 14. 

470. What is meant by the Father's house? — 
Our home in heaven. 

471. How must we come to the Father?— By 
Christ, the only way. 

472. How do we know that our Lord was a per- 
fect manifestation of the Father? — By Christ's as- 
sertion to Philip that whoever had seen him had 
seen the Father. Vs. 7, etc. 

473. Who will answer our petitions?— Our 
heavenly Father, if we ask in Jesus' name. V. 14. 

474. Who was the promised Comforter? — The 
Holy Ghost. V. 26. 

475. Was the Holy Ghost a temporary gift? — 
No ; to abide with us for ever. 

476. Why cannot the world receive him? — Be- 
cause it knows him not, nor Christ, through 
whom he comes. 

477. How can we judge whether we love Christ? 
— By our prevailing obedience to his commands, 
bv the witness of the Spirit within us that we love 
Him who first loved us. Vs. 21, 23. 

478. What enabled the evangelists to remember 
the savings and doings of the Lord? — The teach- 
ing of 'the Holy Ghost. V. 26. 

479. Did Christ mean that his disciples shall 
have peace on earth when he gave them his 
peace?— No; he told them they should have 
tribulation without, but peace within. John 
16. 33. 

480. Who only could say with truth that he had 
yielded no allegiance to the prince of this world ? 
—Jesus Christ. V. 30. 

481. Who is the prince of this world ?— Satan, 
who rules over the evil spirits of the air and in 
the hearts of men. 

John 15. 

482. In what condition only can we bring forth 
fruit? — By being united to Christ and abiding in 
him by a living faith. V. 5. 

483. What will be the consequence of our not 
bearing fruit? — Eternal misery in separation from 
God and Christ, as dead leaves are cast forth and 
burned. V. 6. 

484. What is the token of being Christ's friends? 
— The doing whatsoever he commands. V. 14. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



485. Are we to be surprised by the hatred of the 
world?— No, for it first hated our Lord, who was 
perfect goodness and perfect love. 

486. Is love of the world compatible with love 
to our Lord?— No; there can be no true love for 
a holy Saviour and an unholy world. V. 19. 

487. What sin is referred to in verses 22 and 24? 
— The sin of seeing Christ's miracles and hear- 
ing his words, and yet rejecting both God and 
him. 

John 16. 

488. Compare verse 2 with Acts 26. 9-11— Sau 1 
thought when in his unconverted state that he 
ought to persecute the followers of Christ. 

489. What was the " little while " in verse 16 ?— 
Jesus was separated a little while from his disciples 
by his death, and was with them again a little 
while after his resurrection. 

490. What was the proof that satisfied the un- 
believing disciples?— Jesus knowing their wish 
or thought, and telling them plainly that he was 
going hack to his Father. Vs. 19, 30. 

491. What is our consolation in trouble?— That 
Christ has overcome the world, and that in him 
we may have peace. V. 33. 

John 17. 

492. What " hour " did Jesus refer to in verse 
11 ?— The time of his death upon the cross. 

493. What is " life eternal " ?— To truly know 
God as our reconciled Father in Jesus Christ. 
Union with Christ is life eternal already begun. 

494. Can we at the end of our life use the words 
of our Lord in verse 4? — No; we all of us fall 
short of doing the work for God, and so of bring- 
ing him the glory that we might. 

495. Must we not rather use the words of Isa. 
53.6? — Yes; we have indeed too much "turned 
everv one to his own way." 

496. Who was the son of perdition ?— Judas, 
who was fast falling into ruin and perdition. 

497. How do we know that believers of the 
present day were included in the Lord's peti- 
tion? — Because they believe through the word of 
the apostles handed down in the New Testament, 
and through the preaching and teaching of a suc- 
cession of Christ's people from that day to this. 
V. 20. 

John 18. 19 (Matthew 26; Mark 14; 
Luke 22). 

498. Why did the high priest question Jesus as 
to his disciples ?— To know the number and rank 
of his followers. 

499. Does not John 18. 28 contain an illustration 
of the parable of the mote and beam?— Yes; the 
people shrunk from entering a heathen court, as 
they thought it would defile them, and so unfit 
them to eat the Passover ; and yet they did not 
shrink from the far greater guilt of causing Jesus' 
death. Matt. 7. 5. 

500. Does John 18. 30 show the hollowness of 
the accusations of the Jews? — Yes, as they did 
not dare to bring any particular charge against 
him. 

501. How did John 18, verses 31 and 32, show in 
what manner our Lord would be put to death ? — 
The Jews put to death by stoning, but as they 
were now under Roman government, Jesus 
would suffer by the Roman form of crucifixion. 

502. To whom did our Lord appear first after 
his resurrection ? — To Mary Magdalene and Mary 
the mother of James. Matt. 28. 1. 5 : 27. 56. 

503. To whom was his second appearance ? — To 
Mary Magdalene. John 20. 11-18. 

504. To whom was his third appearance ?— To 
Peter. 1 Cor. 15. 5. 



90 



505. To whom was Jesus' fourth appearance? 
—To two disciples on the way to Emmaus. Luke 
14. 13. 

5U6. To whom was the fifth appearance? — To 
an evening assembly of the apostles or disciples. 
John 20. 19 ; 1 Cor. 15. 5. 

507. What were the circumstances of the sixth? 
— Jesus appeared again to the disciples, and made 
himself especially known to Thomas. John 
20. 24. 

508. To whom was the seventh manifestation ? 
— To some of the disciples and to Nathanael at 
the Sea of Tiberias. John 21. 1. 

509. How many saw the Lord upon his eighth 
appearance? — The apostles and about five hun- 
dred brethren at once. 

510. Where?— On a mountain in Galilee. 

511. To whom was our Lord's ninth appear- 
ance? — To James. 1 Cor. 15. 7. 

512. Who witnessed the final appearance? — 
" All the apostles," by whom he had been "seen 
forty days." 1 Cor. 15". 7 ; Acts 1. 4. 

513. What was our Lord's last act upon earth ? 
—To give the disciples his blessing. Luke 24. 
50, 51. 

Acts 1. 

514. Who wrote the Acts?— St. Luke. 

515. What is the meaning of "passion"? — 
Suffering. 

516. What were some of the infallible proofs? — 
The wounds in his hands and his side, which he 
allowed Thomas to feel. John 20. 26-28. 

517. What were the "things pertaining to the 
kingdom of God"?— The prophecies concerning 
himself, and the preaching the Gospel " among 
all nations, beginning at Jerusalem." Luke 24. 
45-49. 

518. Find an example of baptism with the Holy 
Ghost. — His descent upon the assembly in the 
house of Cornelius. Acts 11. If. 

519. How did the disciples understand the king- 
dom of God ?— The restoring the kingdom to Is- 
rael, with Christ as king. Vs. 3, 6. 

520. What proof have we in verse 11 that Jesus 
is the " same yesterday, to-day and for ever" ? — 
The testimony of the angels that he would come 
again " in like manner as " the disciples had seen 
him go. 

521. How far was the Mount of Olives from 
Jerusalem? — About a mile. 

522. What proof of the inspiration of the Psalms 
is there in verse 16?— The assertion of Peter that 
the Holy Ghost spake bv David. 

523. Compare verse 17 with Matt. 7. 22, 23 — 
" Many will say to me in that day, Lord, Lord, 
have we not prophesied in thy name? and in thy 
name have cast out devils? and in thy name- 
done many wonderful works ? and then will 1 
profess unto them, I never knew you ; depart 
from me. ye that work iniquity." 

524. What was this "reward of iniquity"? — 
Thirty pieces of silver. Matt. 26. 15. 

525. Who are "these men " of verse 21?— The 
seventy disciples. Luke 10. 1. 

526. Compare verse 14 with the selection of 
David. — David was chosen by "the Lord," who 
" looketh on the heart." 

527. What awful illustration of Ps. 17 is there in 
verse 15? — The doom of Judas. 

The wicked shall be turned into hell, and all th« 
nations that forget God. Ps. 9. 17. 

Acts 2. 

528. What was the day of Pentecost ?—" Seven 
Sabbaths," or "fifty days," from the Passover. 
Luke 18. 15, 16. 

529. How was it that there were Jews " out of 
every nation"? — Because they were scattered 



ON THE OLD AND NEW TESTAMENTS. 



" among all people," as God had said they should 
be, for their sins. Deut. 28. 64. 

530. Compare verse 7 with chap. 1. 11. — In both 
verses the disciples are called Galileans. 

531. At what time was the "third hour of the 
day " ? — At nine a. m. V. 15. 

532. What is probably the " day " referred to in 
verse 20?— The destruction of Jerusalem. 

533. Why is it not likely to be the day of final 
judgment? — Because at that day it will be too 
late to call and be saved. V. 21. 

534. Why was it not possible Jesus should be 
holden of death ? — Because of his divine power, 
and of the necessity of his body's rising again to 
prove his Godhead and complete his work. 

535. What blessed hope in connection with our 
Lord's resurrection is there in 1 Cor. 6. 14? — 
That "God" "will also raise up us by his own 
power." 

536. Can we learn anything of the pious dead 
from verse 34 ? — That they are not yet " ascended 
into the heavens." 

537. What is the meaning of " pricked in their 
heart"? — Having the conscience convinced of 
sin, and being brought to say with the jailer, 
" What must I do to be saved? " Acts 16. 30. 

538. What does "had all things common" 
mean ?— Voluntarily brought all their goods into 
one common stock. V. 44. 

539. What is " singleness of heart " ?— Sincerity. 

Acts 3. 

540. What time was the ninth hour?— Three 

P. M. 

541. Compare verse 12 with John 15. 5 : 2 Cor. 3. 
5. — Peter knew that "without" Christ he could 
"do nothing," and that his "sufficiency" was 
" of God." 

542. Refer to Pilate's efforts to save Jesus. — 
Pilate said more than once that he found no fault 
in Jesus. Luke 23. 4, 14, 16, 20, 22 ; John 19. 4, 6, 12, 
15. 

543. Compare verse 15 with 2 Tim. 1. 10.— Christ, 
"the Prince of Life," "brought life and immor- 
tality to light." 

544. Was the "ignorance" excusable? — No; it 
was wilful ignorance that made them guilty. V. 
17. 

545. How does verse 19 prove this?— By show- 
ing that they had sin which needed to be blotted 
out. 

546. Who was the prophet predicted by Moses? 
—Jesus Christ, to despise whom would be to de- 
spise God who sent him. Vs. 22, 23 ; Luke 10. 16. 

Acts 4. 

547. Why were the Sadducees particularly 
grieved ?— Because they believed there was "no 
resurrection." Acts 23. 8. 

548. How does verse 8 fulfil the promise in 
Luke 12. 11, 12? — Because Christ had promised 
that when brought before rulers "the Holy 
Ghost" should teach his disciples what to say. 

549. Compare verse 12 with 1 John 5. 11, 12.— 
This is the record, that God hath given to us 
eternal life, and this life is in his Son. He that 
hath the Son hath life ; and he that hath not the 
Son of God hath not life. 

550. How does verse 13 explain 1 Cor. 1. 27 ? — It 
is an instance of God's choosing the " weak " and 
seemingly "foolish " things of the world to con- 
found the " mighty " and " the wise." 

551. What general principle is laid down in 
verse 19?— That "we ought to obey God, rather 
than men." Acts 5. 29. 

552. How did Hezekiah act when he was over- 
whelmed with threatenings? — Like the apostles 
(vs. 23-30), he brought his trouble before the Lord 
to prayer. Isa. 37. 14-17. 



91 



Acts 5. 

553. What was the heinousness of the sin of 
Ananias ?— His lying not only unto men, but unto 
God. 

554. What is the devil called in John 8. 44 ? — "A 
liar and the father of" lies. 

555. How did they tempt the Holy Spirit ?— By 
trying his knowledge, as if he might not know, 
and as if he were "altogether such an one as" 
themselves. Ps. 50. 21. 

556. Compare verse 28 with Matt. 27. 25 ?— Then 
answered all the people, and said, His blood be 
on us and on our children. 

557. What examples of the principles laid down 
in verse 29 are there?— When Shadrach, Meshach 
and Abed-nego refused to worship the image, and 
when Daniel persevered in prayer to God. Dan. 3. 
18 ; 6. 10. 

558. Who was one of Gamaliel's pupils ? — Paul. 
Acts 22. 3. 

Acts 6. 

559. What was the meaning of " serving 
tables " ?— Attending to the distribution of food. 

560. What did the laying on of the apostles' 
hands signify ? — The setting apart of the chosen 
men for their work. 

561. Compare verse 7 with Isa. 55. 10, 11.— In 
the latter place we read : 

As the rain cometh down, and the snow from 
heaven, and returneth not thither, but watereth 
the earth, and maketh it bring forth and bud, that 
it may give seed to the sower, and bread to the 
eater : so shall my word be that goeth forth out of 
my mouth : it shall not return unto me void, but 
it shall accomplish that which I please, and it 
shall prosper in the thing whereto I sent it. 

562. What promise was fulfilled in verse 10? — I 
will give you a mouth and wisdom, which all 
your adversaries shall not be able to gainsay nor 
resist. Luke 21. 15. 

Acts 8. 

563. Who was Saul ?— A young Jew and bigoted 
Pharisee. 

564. To whose death was he consenting?— 
Stephen's. 

565. Did the apostles leave Jerusalem at that 
time in consequence of the persecutiou ? — No ; 
while others were scattered they remained. 

566. How did the persecution defeat its own ob- 
ject? — The scattered ones everywhere preached 
the word. V. 4. 

567. What was Simon's intention in offering 
Peter monev ?— That he might have the power of 
giving the Holy Ghost. V. 19. 

568. In what did Peter declare that Simon had 
no part? — In the religion of Christ, which he pro- 
fessed to believe. 

Acts 9. 

569. What proof of the oneness of Christ and his 
disciples is there in verse 4? — Christ's treating the 
persecution of his disciples as the persecution of 
himself. 

570. What proof of Saul's immediate conversion 
is there in verses 5, 6? — His addressing Jesus as 
his Lord, and asking what he would have him to 
do. 

571. What was the most striking proof of the 
great change that had taken place in Saul ? — His 
praying. 

572. How did Ananias, in obedience to the 
vision, immediately address the persecutor Saul? 
— As " Brother Saul." 

573. Where did Saul obtain the ability to preach 
with the power of verse 22 ? — " By the revelation 
of Jesus Christ." Gal. 1. 11, 12. 

574. Why had the churches rest at that time ?— 
The loss of the leadership of Saul had checked 
persecution for a while. 



FOUR THOUSAND QUESTIONS AND ANSWERS 



Acts 10; 

575. What is a centurion? — An officer in the 
Roman army. 

576. What assurance that God notices our ac- 
tions and keeps account of them is there in verse 
4?— Cornelius' prayers and alms were remem- 
bered by God. 

577. What proof is there in verse 6 that the 
Lord knows where all his disciples are dwell- 
ing? — The angel told Cornelius where Peter 
lodged. 

578. Why was the housetop convenient for 
prayer? — The houses there have flat roofs sur- 
rounded by a parapet wall. 

579. What did the variety mentioned in verse 12 
signify?— The "redeemed" unto God "out of 
every kindred and tongue and people and na- 
tion." Rev. 5. 9. 

580. What did Peter mean by "unclean"? — 
Forbidden to be eaten by the law. 

581. Compare verse 15 with Eph. 2. 14.— Show- 
ing Christ, " our peace," making Jew and Gentile 
"one." 

582. Why was the vision thrice repeated? — Be- 
cause, like the subject of Pharaoh's dream, " the 
thing" referred to was "established by God." 
who would "shortly bring it to pass." Gen. 41. 
32. 

583. What proof of an overruling Providence is 
there in verse 20?— The men who came to Peter 
were sent by God. 

584. Were* not the Jews very slow to realize the 
calling in of the Gentiles?— Yes; even believers 
in Jesus "were astonished" to find that "God 
also to the Gentiles" had "granted repentance 
unto life." V. 45, and Acts 11. 18. 

Acts 11. 

585. What name was given to the disciples at 
An tioch?— Christians. V. 26. 

Acts 12. 

586. Which was strongest— the prison or the 
prayer of the Church ? — Prayer. V. 5. 

587. Was there any sign of hurry in Peter's de- 
liverance? — No; he had time to dress. V. 8. 

588. What other remarkable instance of the 
same deliberation is there in John 10. 7?— Our 
Lord's grave-clothes being neatly folded up. 

5S9. Ought not the fact recorded in verse 12 to 
have prevented the unbelief of verse 15?— Yes, 
but we are always slow in expecting answers to 
our prayers. 

590. What is the meaning of the word "exam- 
ined " in verse 19?— Scourged them to make them 
confess the truth. Acts 22. 24. 

591. What example of pride is there in verses 
21-23? — Herod's being pleased with the gross flat- 
tery of his people, and being instantly and dread- 
fully punished by God. 

592. Compare verse 23 with Dan. 4. 37.— I Nebu- 
chadnezzar praise and extol and honour the King 
of heaven, all whose works are truth, and his 
ways .judgment: and those that walk in pride 
he is able to abase. 

593. What is the usual result of persecution?— 
To defeat its own purpose. V. 24. 

Acts 13. 

594. What illustration of the custom of the 
synagogue have we in verse 15 ?— It was the cus- 
tom for any one present to be allowed to read or 
speak, as Jesus did at Nazareth and Paul at An- 
tioch. Luke 4. 16. 

595. What is the gospel message called in verses 
26, 32, 38?— "The word" of "salvation," "glad 
iidings " and " forgiveness of sins." 



596. Was the gospel at this time preached only 
to the Jews?— Yes; hitherto only to the Jews. 
Vs. 42-48. 

597. What should be the result of the reception 
of the gospel?— The being "filled with joy and 
with the Holy Ghost." V. 52. 

Acts 14. 

598. What was the condition of healing? — The 
sufferer's faith, as Jesus elsewhere "did not many 
mighty works" "because of their unbelief." V. 
9 ; Matt. 13. 58. 

599. Should Christians expect to escape trouble? 
— No ; it is ouly " through much tribulation " 
that we can " enter into the kingdom of God." 
V. 22. 

600. How do we as Gentiles enter the family of 
God?— By the door of faith. V. 27. 

Acts 15. 

601. What was the effect upon Paul and Bar- 
nabas by the corruption of the gospel men- 
tioned in verses 1, 5? — They nrmlv withstood it. 
V. 2. 

602. What was the witness of God to the dis- 
ciples? — The giving them the Holy Ghost. V. 8. 

603. How is the Jewish ceremonial law spoken 
of? — As " a yoke " that it was difficult " to bear." 
V. 10. 

604. Why did they so strenuously resist the rite 
of circumcision ? — For as many as are of the works 
of the law are under the curse : for it is written, 
Cursed is every one that continueth not in all 
things which are written in the book of the law 
to do them. Gal. 3. 10. For whosoever shall keep 
the whole law, and yet offend in one point, he is 
guilty of all. James 2. 10. 

605. Who was Simeon?— Simon Peter. Vs. 14, 7. 

606. What conclusion did the aposlles come to? 
—To lay upon the disciples no greater burden of 
Jewish ceremonial law than the abstaining from 
some things that were chiefly connected with 
polluted idol-worship. V. 20. 

Acts 16. 

607. Are our hearts naturally inclined to receive 
the gospel? — No; God must open our hearts. V. 
14. 

608. What is the meaning of "divination" and 
" soothsaying "?— Pretended knowledge of fu- 
ture events and fortune-telling. 

609. Compare verse 17 with Luke 4. 33, Si- 
There was a man which had a spirit of an un- 
clean devil, and cried out with a loud voice, say- 
ing, Let us alone ; what have we to do with thee, 
thou Jesus of Nazareth ? art thou come to destroy 
us ? I know thee who thou art ; the Holy One 
of God. 

610. How does verse 19 show that the deliver- 
ance from the evil spirit was a reality? — The 
" masters saw that the hope of their gains was 
gone." 

611. What did tho keeper of the prison fear? — 
Death, which Peter's keepers had suffered. V. 27 ; 
Acts 12. 19. 

612. What was the privilege of being a Roman? 
—Not to be bound or punished without a regular 
trial. 

613. Compare verse 40 with 2 Cor. 1. 3-6.— In 
the latter place we read : 

Blessed be God, even the Father of our Lord 
Jesus Christ, the Father of mercies, and the God 
of all comfort ; who comforteth us in all our 
tribulation, that we may be able to comfort them 
which are in any trouble, by the comfort where- 
with we ourselves are comforted of God. For as 
the sufferings of Christ abound in us, so our con- 
solation also ahoundeth by Christ. And whether 



92 



ON THE OLD AND NEW TESTAMENTS. 



we be afflicted, it is for your consolation and sal- 
vation, which is effectual in the enduring of the 
same sufferings which we also suffer : or whether 
we be comforted, it is for your consolation and 
salvation. 

Acts 17. 

614. What is the supreme authority in religious 
controversies? — "The Scriptures." Vs. 2, 3, 11; 
Acts 18. 28. 

615. What proof is there in v. 7 of the subjec- 
tion of the Jews to the Gentile power ?— Their 
being under the decrees of the Roman emperor, 
Claudius CEesar. 

616. And does not this same verse illustrate 
John 1. 11?— Yes: here, as in his native land, 
Christ's own people, the Jews, "received him 
not." 

617. What was it that distinguished the Be- 
reans?— Their readiness to receive the word 
preached, and their daily searching of the 
Scriptures respecting it. 

618. What was Athens remarkable for at that 
time?— All the Athenians and strangers which 
were there spent their time in nothing else but 
either to tell or to hear some new thing. 

619. Who is to be the final Judge of all men? — 
God, by Jesus Christ. V. 31. 

620. Who appoints the day of judgment?— God 
hi mself. 

621. Did the Athenians believe in a future life? 
— Very few of them did. 

Acts 18. 

622. Were the Jews in favor with the Romans? 
— No ; they had been expelled from Rome. V. 2. 

623. Is manual labor necessarily undignified? 
— No ; Paul was obliged to work as a tentmaker 
for the support of himself and those that were 
with him. Acts 20. 34. 

624. Was there not a limit to the apostle's for- 
bearance? — Yes; he was not bound to cast 

" pearls before swine." Vs. 5, 6. 

625. Why did the Greeks beat Sosthenes rather 
than Paul?— Because Paul was a Roman citizen. 

626. Was the Mosaic economy superseded at 
this time?— Yes, but Paul might have had rea- 
sons that are not mentioned for complying with 
the custom at that time. V. 21. 

627. What is the meaning of "mighty in the 
Scriptures," as distinguished from " eloquence " ? 
— Well acquainted with them, and enabled to 
understand them and to teach from them by the 
Holy Ghost. 

Acts 19. 

62S. What example of practical repentance do 
verses 18, 19 show?— The fortune-tellers and others 
burning the books that were the means of their 
profits and of their sin. 

629. Was the worship of Diana a costly service ? 
—Yes ; her temple was filled with ornaments and 
gifts, and sin and error are usually more costly 
than holiness and truth. V. 27. 

630. Why did the disciples hinder Paul ?— Lest 
he should be injured by the crowd. V. 30. 

631. Were the Jews held in honor at Ephesus? 
— No, as they despised all idolatry. V. 34. 

632. Was not the testimony of the Jews to the 
one God the cause of the uproar? — Yes. 

633. What were the deputies?— judges appointed 
by the Romans. V. 38. 

634. By whom were the assembly in danger of 
being called to account? — The Roman governor 



635. How 7 far 
Thirrv-six miles. 



Acts 20. 
was Miletus from Ephesus ?- 



636. What country is meant by Asia? — A part 
of Asia Minor or Turkey in Asia, about Ionia and 
Smyrna, was so called. V. IS. 

637. Notice the holy fortitude of verse 14. — So 
Jesus steadfastly set his face to go up to Jerusa-i 
lem. Acts 21. 13". 

638. What did Paul mean by being " pure from 
the blood of all men" ?— That as he had faithfully 
taught the whole truth of God, his hearers had 
only themselves to blame if they rejected it and 
were lost. V. 27. 

When I say unto the wicked, Thou shalt surely 
die ; and thou givest him not warning, nor speak- 
est to warn the wicked from his wicked way, to 
save his life; the same wicked man shall die in 
his iniquity ; but his blood will I require at thine 
hand. Ezek. 3. 18. 

639. Who appoints the ministry of the Church? 
— Whatever human means are used, true minis- 
ters are made by the Holy Ghost alone. V. 28. 

640. Compare verse 33 with 1 Sam. 12. 3.— In the 
latter place we read : 

Behold, here lam: witness against me before 
the Lord, and before his anointed : whose ox have 
I taken ? or whose ass have I taken ? or whom 
have I defrauded ? whom have I oppressed ? or 
of whose hand have I received any bribe to blind 
mine eyes therewith ? and I will restore it you. 

Acts 21. 

641. What is the meaning of "took up our 
carriages " ?— Took our baggage or things carried. 
V. 15. 

642. Of what nation were the soldiers who res- 
cued Paul ? — They were Romans. 

643. What was the nature of the double chain 
put upon Paul? — Being chained to " two soldiers," 
as Peter was. Acts 12. 6. 



Acts 22. 

644. What was it that so provoked the Jews? — 
Paul's speaking of being sent to the Gentiles. Vs. 
21, 22. 

645. How were the thongs used when not em- 
ployed for binding prisoners ?— In scourging them 
to extort the truth. V. 24. 

Acts 23. 

646. What form of unbelief were Sadducees sub- 
ject to?— Denying the resurrection. 

647. Was the danger from the bigotry of the 
Jews unimportant.?— No ; it was thought prudent 
to give Paul nearly five hundred soldiers as a 
guard. V. 23. 

648. How far was Caesarea from Jerusalem? — 
About sixty miles. 

Acts 24. 

649. Which address to Felix was the most 
truthful? — The simpler words of Paul, as Felix's 
government was "a mean, cruel and profligate" 
one. 

650. Did Paul spare the conscience of Felix?— 
No ; he touched it till he trembled. V. 25. 

651. How does the effect of Paul's reasoning 
upon Felix illustrate Heb. 4. 12?— It shows that 
the word of God is quick and powerful, and 
sharper than any two-edged sword, piercing even 
to the dividing asunder of soul and spirit, and 
of the joints and marrow, and isadiscerner of the 
thoughts and intents of the heart. 

652. What mercenary motive influenced Felix? 
— The hope of a bribe from Paul to release him. 

653. In what did the two governors agree? — In 
desiring to please the Jews, and so to keep them 
at peace. V. 27 ; Acts 25. 9. 



93 



7* 



* 



FOUR THOUSAND QUESTIONS AND ANSWERS. 



Acts 25. 

664. To what privilege of Roman citizenship 
did Paul appeal? — That of having his cause heard 
by Caesar. 

655. Who was the Caesar referred to? — The Ro- 
man emperor Nero. 

656. Who was King Agrippa ? — The second 
Herod Agrippa, and Jewish king or viceroy of 
the country to the north and east of Galilee. 

657. What invaluable modern privilege does 
verse 27 foreshadow ?— The habeas corpus act, 
which prevents a long imprisonment without 
trial. 

Acts 26. 

658. What great results are to follow the preach- 
ing of the gospel?— The turning the Gentiles 
" from darknes» to light." V. 18. 

■359. What must be added to repentance and 



turning to God ?— Works consistent with i, 
V. 20. 

660. Why did Festus accuse Paul of insanitv? 
— Because he had spoken of a resurrection of the 
dead. 

Acts 27. 

661. Why did the soldiers advise the killing of 
the prisoners? — Lest, like Peter's keepers, they 
should be put to death if they escaped. V. 42 ; 
Acts 12. 19. 

Acts 28. 

662. What is the meaning of the term " barba- 
rous "?— Strange. 

663. To what did the barbarians refer when 
they said, " Vengeance suftereth him not to live"? 
— Vengeance is here a sort of proper name of a 
mythological deity. 

664. In what way did the soldier " keep " Paul? 
—By a chain to hiioself. Vs. 16, 20. 



94 









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